Our Jnana class using Manah shodhanam is very much about insight and insight manifests impact. This course is not about wanting to change. This course is about how to change. Every one of you already has this power that you want to change. So it’s not about nurturing the want, it’s focusing on the how. We have these insights and they should automatically lead to this impact. But we need some guidance. We have invested the maximum time in the wave that we’re in in our course right now. This wave is about understanding vices, more so understanding values. And if this understanding is clear enough that value will become a virtue. The value is the insight, the impact is the virtue. When it comes to converting vices through values into virtues, we need precedent. Most around us are struggling with vices like stress and procrastination and fear, so we need precedent. Precedent when it comes to self development is found in the form of maps, Shastra, etc. It would be like the one who’s found a treasure has the right to design this map. What makes a map more powerful is when this map is describing the journey of a human. When a human begins this journey, they eventually become a Seeker.

First hour of our investment began on 17 March with verse 19th. Rishi Narada is sharing with Raja Yudhishtira how he can feel the same treasure that the Rishi had found.

Review so far: 

1. The very first vice is kāma, desire. Rishi Narada has shared the value to counter this vice is asankalpāth, It means not to have fanciful thinking, not to indulge that desire. We have distilled this into a single English practice, and that is observance when a thought of something you want comes instead of instead of fueling it, observe this and that will fade away. The three T’s  on how to take a message are: 1. The farthest way is the translation. The translation is by not fancy it. It doesn’t make enough sense. Some people live in a fancy way. 2. Coming closer than the translation is the tradition. This comes closer to us, but we live in a very different world than when Raja Yudhishthira was living and that’s why 3. Third T is transformation. What will work for you? How do you relate to this to be reformed by this.
2. Vice number two is krodha, anger. The value that is shared is the Kama that we have, one should be free of that desire, if I don’t have any desires, then whether they’re fulfilled or not, it doesn’t upset me. We have distilled this into acceptance. Whatever we accept, we don’t get angry.
3. Third vice is lobha or greed. In the Gita it is shared that the three gates to hell. These are the first three of the six enemies that live inside of us. The value for this vice is artha anartha ikshaya. Ikshaya (clarity) about the Anartha (chaos or the incompleteness that comes from Artha). When you feel a possession is going to bring you peace, there’s chaos. We have distilled this into remembrance. By remembering possessions are functional, but not fundamental.
4. And finally, on 24 March, verse 19, we started off with bhaya or fear and the value that Rishi Narada shares is tatva Ava Marsha. Tatva means the fundamental, the elemental. Ava Marsha means to touch. In our commentaries, it says to understand. Often you touch something, to understand it. We have distilled this into faith. Whatever we understand, it’s less unknown to us, and if it’s meaningful, we have more faith.
5. We continued into verse 20, the fifth vice is Shoka Moha.  We zoomed into just Moha. Shoka means sorrow. Moha means confusion. Confusion causes sorrow. So we wanted to start with the entry point, rather than the eventuality. The value is “to see”. It’s very much like the word ikshaya, but the presumption is that you can see what makes sense more and you are following common sense. We have to tune into the transformation. What we explored here was fortitude. When I keep my course, I don’t give in to confusions. It’s almost like I have these responsibilities, and whether I like them or dislike them, it doesn’t matter.
6. Next vice discussed was dambha, or hypocrisy. There’s a disintegration between what I think and what I say and what I feel or act. The value that rishi Narada shares is Mahat Upāsaya. Mahat means those who are great, great in their inner world. Upāsaya revolve around them. We have distilled this into firmness. When we are around those who are living by Integrity, we have to endure that embarrassment, so that we develop this integrity and the firmness that if I fought it and I said it, then I have to follow through with it.
7. Hour 3 began on March 31st with the seventh vice. It is when it comes to yoga, that is your self development, antarāya. Antarāya means obstacles, but in terms of transformation, it is Heaviness (obstacles felt as heaviness). Rishi Narada has shared that Mauna is the way to come out of this heaviness. We have distilled this into simplicity. The simpler we live, the lighter we live. When living becomes quite complex, we start to feel exhausted and frustrated. We completed this verse with the eighth vice.
8. Which is himsa or harming. The recommendation to us is kayadi, that means the equipment (body, etc) and Ani haya which means to direct these equipments, specifically direct the body. And the way that we’re going to transform using this value is serving.  When the body is used for service, then it doesn’t get into any trouble.
9. Our fourth hour began on 7 April. Here all of the vices are connected to Dukkha that’s shared in the first quarter. Dukkha means sadness. But where is the sadness coming from? Depending on where it comes from, it has a different intensity. Vice number nine is the Dukkha that comes from Daiva. Daiva here means the circumstances, and we simplify this translation into stress, the least intense sadness is stress.  Rishi Narada shares what one needs to do is samadhina. One needs to practice Balance. Balance is this value that starts to fight against the vice of stress. The more intense form of dukkha, doesn’t come from circumstances, but rather comes from beings. That is shared in the form of bhuta. Daiva is far away. Bhuta is nearby. This Dukkha is felt as anxiety, and the way to convert this vice into a value is kripaya, which in English, means compassion. At the end of the Upanishad, the Shanti mantras at the end of the mantra, we chant, Om Shanti, Shanti Shanti. The reflection of this is the first Shanti is for within and that’s why it’s the loudest. The second Shanti is for those nearby, and the third Shanti is for those who are far away. And that’s why it’s the quietest. The third dukkha is Atma, which means within. And this Dukkha is the most intense. When stress is unchecked, it becomes anxiety. When anxiety is unchecked, it becomes dejection. Rishi Narada has told Raja Yudhishtra that the way to be less dejected is by being strong and courageous with your yoga. Yoga has been used twice now in terms of the values, and quite often, this is the solution that’s given. But for someone who wants to know the how to change, specifics are needed. Yoga viryena is reconciliation. Yoga is a perpetual betterment. We have to keep on reconciling that what we are and what we want to become.
10. Number 12 is a very universal vice, Nidra. The value that’s shared is Satva Nisha Vaya, by cultivating satvik habits.  We have to define Satva. The transformation is to be present. The philosophical way to understand this is: In Srimad Bhāgavatam, Bhagavān Brahma opened his eyes, and when he looked up, he saw darkness.  He therefore engaged in tapa. In other words, he contemplated. And in his contemplation, that’s where he felt his source, Bhagavan Narayana. Connecting this to an earlier vice, Moha which is the feeling of purposelessness. When that purposelessness becomes severe enough we just want to escape. We just want to escape. That’s why Nidra is a more severe form of Moha. Moha, I’m confused. I don’t know what I’m supposed to do today. When this becomes acute enough, I just don’t get out of bed. Then I just want to keep sleeping. So Nidra can be translated to ‘escape’,  The psychological way of understanding this I very much like that Rishi nada has shared about habits. What precedes a habit is an experience.then that becomes your vasana. So we should try to have an experience that is satvik, which means quiet. The final way to understand this is the practical way, and that is to be present.
11. The 13th vice is stated as rajas, tamas cha satvena, the vices, Raja and tamas, For us, rajas is the bigger vice. Rajas can be defined as aggression. Rishi Narada said that sattva is that which helps to fight Tama and specifically Rajas. Vivekji’s reflection on the way to fight this aggression is by being on hedge. Hedge means to put up a boundary, Whatever makes you aggressive, put a boundary between you and that factor, if a certain food makes you aggressive, don’t go to such a restaurant, etc.

‘Happy slaves are the bitterest/worst enemies to freedom’ – this was shared by Pujya Swami Tejomayananda. When we reflect on the word ‘slaves’ or ‘slavery’, there is an externalization of this. When it comes to our own self-reflection and self-realization, the word that can replace ‘succumbing to slavery’ is dependent. Whatever we are dependent on, that is us being enslaved by that. This is not about functional dependence, but this dependence is on matters like faith, joy and completion. As long as we are dependent on an external entity (for faith, joy or completion), then we are enslaved by that and we become the bitterest enemy to freedom/moksha/purpose of life. What we do together in our Jnana class (Manah Shodhanam) is we are raising the expectation we have of ourselves. Then we feel the quote ‘happy slaves are the bitterest enemies to freedom’ applies to us! A great utility of increasing the expectation we have of ourselves is we decrease the expectation we have of others, and we accept others more.  In this course, we are raising the expectations of ourselves to not be enslaved by any entity. When we depend on ourselves completely, that is independence! The sign that one is flowing through all of this is acceptance. 

For verses 19, 20, 21 and 22 – the theme is ‘action’ (actively cultivating, actively practicing). 

Verse 20: 

ānvīkṣikyā śokamohau dambhaṁ mahad-upāsayā

yogāntarāyān maunena hiṁsāṁ kāyādyanīhayā

Recap of the two vices we explored:

When it comes to yoga (our development), that which holds us back (antarāyān) from our development is ‘heaviness’ (this is the vice). The value is ‘simplicity’. Heaviness is overthinking and over-complexity, so the antidote is simplicity. On Mahashivaratri, it is a period where we are to minimize what comes into the system (inputs through our ears, eyes etc). Since so little is input, the output is also little and we just feel lighter. We then come to the intense experience of being the observer/sakshi and at that level one starts to see Bhagavan Shiva in the form of awareness. Extreme simplicity is the design of Mahashivaratri. What Rishi Narada shares with Raja Yudhishtira is ‘mauna’. The origin of these verses is from Srimad Bhagavatam (specifically the 7th section). If we take the sanskrit verse and translate it, then it moves us a little. If we translate it and also interpret this in a traditional way – it moves us more. But we need to take this ancient teaching, reflect on the translation, the tradition and most importantly reflect on the transformation and we have to figure out what is best for us! The direct translation of ‘mauna’ is silence, but mauna has to bring this comprehensive practice of simplicity! 

The eighth vice is ‘himsa’ (harming). Rishi Narada says “kāyādi anīhaya” – control the body and equipments – however controlling the body is hard, more so is controlling the mind. So the way to make this transformative (so it is longer lasting and has a deeper impact), the value is ‘service’. Service is using and directing the body and mind. 

There is a beautiful teaching in the Upanishad – ‘ṣarīra mādhyama khalu dharma sādhanam’, which means the only purpose of this body(and equipments) is to serve. Just like nature is for all, the equipments belong to the totality , this body is made up of earth and so belongs to the earth. 

Verse 21:

kṛpayā bhūtajaṁ duḥkhaṁ daivaṁ jahyāt samādhinā

ātmajaṁ yoga-vīryeṇa nidrāṁ sattva-niṣevayā

Here, Rishi Narada is bringing up why we chant ‘shanti’ three times. The word duhkha applies to the first three quarters of the verse: 

Duhkha that comes from bhutas (beings that are around us)

Duhkha that comes from Daiva (nature’s forces or that which is far away from us)

Duhkha that comes from Atma (here it means our ego and inner equipments)

The vice is duhkha and it comes from nearby, far away and within. 

The way we will orient ourselves towards this duhkha is from the least impactful to the most impactful, from the ‘easiest to tend to’ to ‘hardest to tend to’. So we will begin with the duhkha that comes from Daiva. Another way to understand Daiva is ‘circumstances’. The duhkha that comes from circumstances causes us stress (this is the ninth vice). One should let go of this stress (vice) with balance (value). We are keen on the transformation, so here are some insights into what will help us practice this value of balance: Nature of circumstances is to change. Wherever there is change, there will be conflict. Wherever there is conflict, stress comes with that. But if we know that this is the nature of circumstances, then we won’t allow it to affect us as much. 

Vivekji shared that a father who was around the age of 45 asked about who will be affected more by insult, would it be the father who was 45 or his daughter who was 18 ( and was getting ready to go away to college). Vivekji’s response was that the daughter would be affected more because the father is used to being insulted in his 45 years and the daughter may not be so used to it. The father just has more experience, that this is how circumstances are, they keep changing! 

There is a riddle : ‘what do you say to a sad person that makes them happy, and what do you say to a happy person that makes them sad?’ The answer is ‘Even this will pass’.  So when we know circumstances keep changing, and that there is not always going to be easy times or hard times, it helps one to be more balanced. Being imbalanced does not help. 

In the first quarter, the duhkha referenced comes from bhuta. Bhuta means beings (mostly humans – friends, family). When Sri Hanumana is going over the ocean to find mother Sita, the very first vighna or obstacle that comes is ‘Mynakha’, and Mynakha is actually His relative. Mynakha tells Hanumanji to come and rest, and not work so hard! The duhkha that comes from beings is deeper than stress, it is anxiety. The value against this vice is compassion. When a friend or co-worker is not being reasonable, we have to try to be like Bhagavan Ganesha’s ears. His ears are like a sieve, meaning they are very big, He filters in that which is right and filters out that which is wrong. We should quickly bring this filter of self-criticism and self-forgiveness. If we are being unfair and not courageous, then we should accept that. If not, we should reject them. Too often, when someone shares something about us, we put out a defense mechanism and reject it, but what if they are right?! They are helping us! So we should find that balance of self-criticism and self-forgiveness. Also, not everyone knows how to fight against what is hurting them in life. Maybe they do not have a community where they have an exposure to insights and betterment, which means they don’t know how to fight what is bothering them. So for all of us who do have these tools, we should be more compassionate with them -’Everyone is going through their own fight’. So why make it harder on people?! Also, if we take into account vasanas, we also never know what kind of life one had in the past! So we should learn not to be hard on people. In this balance of self-criticism and self-forgiveness, if someone has treated us in a poor way and we don’t deserve that, we should just absorb that with compassion. 

When stress is not checked, it ferments to become anxiety. When anxiety is not checked, it ferments to become dejection. This comes from one’s own equipment, specifically from mind and intellect. So Rishi Narada shares that one should engage in Yoga Veerya, one should be intense when it comes to yoga. Here yoga veerya means self-development. It is through self-development that our mind bothers us less and our intellect loves us more! The greatest trigger of dejection is purposelessness. A reflective mind is a rich mind, a mind that is reflective has purpose and so gets to enjoy everything and feels rich. A way to come out of dejection is routine. As we are engaged in the routine, there will be faltering. If we expect otherwise, it will lead to failing. While teaching Bhagavad Gita chapter 6, Vivekji shared that as we are trying to contemplate and being distracted, we have to catch ourselves. Once we catch ourselves, we should lift ourselves. Here too, if we falter in our routine, we should catch ourselves and lift ourselves. Without that catching, we cannot lift ourselves and without that catching, the faltering becomes failure.

Summary of vices and values: 

Vice 7 – heaviness, value 7 – simplicity

Vice 8-harming , value 8- service

Vice 9 -Stress, value 9-balance

Vice 10- anxiety, value 10 – compassion

Vice 11-dejection, value 11 – self-development

March 31st 2026

A watch keeps track of Kāla or time. What governs Kāla is Mahā kāla. It would almost be like Kāla is thoughts and Mahā Kāla is mind, going from the individual to the collective. But time that is flowing second by second and time that governs time are both relative. That is why in Sanatana Dharma, there is a Mandir for Kāla Mahā Ishwarā, or Mahā kāleshwara.  Mahā Kāleshwar is the absolute who gives the responsibility to Mahā Kāla, to govern kāla.  This is beautifully shown visually when one goes to a traditional Mandir, we come to the altar, and at the altar, you have a prabhāvalli. All that is outside of that prabhavalli is subject to kāla and that includes a person who goes to the altar, and all that’s inside that prabhavalli is not subject to time.

Our original or initial training may be in managing our time, but the evolution of this is managing what’s important. When you’re in business school, when you work for a corporation, they teach you about managing your time. And naturally, you should. Time is precious. The evolution of this is managing what’s important. So for all of us, time is running out. If we have an opportunity cost to be more efficient with our time or more efficient with what’s important, we have to be more efficient with what’s important. And what’s important is converting vices into values, into virtues.

Verses 19, 20, 21 and 22 have the same theme, which is action. I have these vices. I have to convert them into values. In other words, what’s the opposite of this vice? And then I have to act on this so that this becomes my virtue.

Recap:

Verse 19: Reviewing just the fourth quarter,

Vice is Bhayā or fear. The value is faith. That is the antonym to fear. One of the greatest fears that we all have is fear of the unknown. You dismantle it using rationale/ logic. For example: if you’re in a dark room and you’re afraid of that dark room, you should put your hands on a wall and find that light switch or just tiptoe and if you have a better orientation of that room, it becomes less fearful. This is in terms of physical fear. But when it comes to that which is subjective, that which is subtle, rationale/logic, can only take you so far. For the one who reflects they know this, they feel this, and that’s where they start to cultivate faith. That’s where they know if I want to go further in my journey to no longer be scared of the unknown, logic can only take me so far after that, I need faith. And how you train in logic and how you train in faith are completely different. Who you train in logic with and who you train in faith with are completely different.

This Class:

Verse 20:

ānveekshikyā shokamohau, dambham mahad- upāsayā

yogāntarāyān maunena, himsā kāyādy-aneehayā.

In the first quarter, the vice that we explored was Moha or confusion, the opposite value of confusion is fortitude.

A way that we can turn this into a virtue is just by doing what we’re responsible for. We should not overthink this or Try not to need so many reasons to engage in our responsibilities. Fortitude helps to bring more energy and enthusiasm. We have three thieves that live inside of us. Thief number three is Regrets of the Past. Thief number two is anxiety of the future, and thief number one is expectation of the present. Someone who simply engages in their responsibilities, they start to feel lighter, more energetic, more enthusiastic.

Vice number six (out of 14) is Dumbhā or hypocrisy. I think one thing and I say another, or I say one thing and I do another. This is the vice. The value the opposite of this vice is firmness.

Firmness comes from being or revolving around those who are great. Great people think before they speak, they speak before they act. There’s an integrity when they’re thinking speaking and acting. When we are with those who are great, we come to understand, the long term benefits of integrity and the long term consequences of hypocrisy.

Vice Seven is yoga which means perpetual betterment, me being healthier tomorrow, me being more patient tomorrow. The vice in this is Antarā or impediment/obstacle. This is too general because everything we’re studying is an obstacle. Desire, anger etc are all obstacles. So for the sake of making this more personal and relatable, we can think of antarāya as heaviness. When it comes to perpetual betterment, if one is feeling very physically and mentally heavy, then I don’t have the energy or enthusiasm for that better. For physical heaviness, we eat less or walk more. But what do you do for mental heaviness? Our course is on refining the mind. Rishi Narada is sharing with Raja Yudhishthira that the one who’s learning to lead, lead themselves, lead others, the advice given to them is Mauna. Mauna is where you reduce your inputs to the maximum. The less you input, the less you have to output. That helps me to be more in an inward flow. It’s not just about speaking, it’s about using YouTube and eating food, etc. The etymology of the word Muni is manana shilavān and there is an alternate version, which is Mauna Shilavān. A Muni is one who regularly engages in Mauna. They engage in manana when in Mauna. For us mauna is not about listening more, it’s about reflecting. When engaging in Mauna and manana, we should try not to make this functional and only make it fundamental. If we are given an extra hour tomorrow, instead of doing something functional, we should contemplate. So here’s a practical system on how we can turn this from a value into a virtue, every day, practice Mauna for one hour. Practice for one hour in a day. Every week practice Mauna for half a day. Then every month, practice Mauna for a full day. Finally, every year, be in Mauna for half a week. Raja Yudhishthira wants to know as my life becomes more complex, there’ll be different degrees and depths of responsibilities. How do I be the best version of myself right now, I have these seven vices, the last being heaviness. Rishi Narada shared, seven values, and if we practice these, they will become virtues.

Completing this verse with a more obvious vice, and that is Himsa or non-harming. It is not exactly non-hurting on non-violence. This is because sometimes you do have to physically hurt. Especially in the medical field. The virtue that Rishi Narada shares is Ani Hayā, it means to be disciplined, to be directed with one’s body and more. A simple word as the value to fight heaviness would be simplicity. It is service that is the value that fights harming himsa.

Those who are filled with Tamas or laziness, they harm others. We always think of Tamas in terms of colors, and we think of Tamas in terms of activity, but you can also understand these Gunas in terms of harm. Tamas is harming others. Built into that is I’m harming myself too. Raja just is better because there I’m not harming others. I’m only harming oneself.  Sattva is helping others (their needs not wants). What’s built into that helping oneself. So this is a methodology on growing out of himsa and growing into ani haya when it comes to helping others. Helping other’s needs (long term) and not wants (short term). We all need peace and security.

To grow out of harming others, the better step is just to harm oneself. For example: if I have a propensity to eat hamburgers, I’m harming a cow and I’m harming myself because it’s not good for me. Better than that is eating a lot of cake because in doing so, I’m just harming myself. If you ARE going to harm yourself then we should use parameters. In this example, eating only 2 slices and not 3 slices of cake. These parameters on harming yourself, will prompt us to reflect on why we are even doing this.

March 24th 2026

More important than what is said is, who is saying. Vivekji shared how in the Vedantic leadership training, the students had the privilege to listen and learn from Dr.Kshama Metre (a Padmashree awardee). One of the main thoughts she shared was – more important than what you have is who you are! What we have tends to be flimsy. Who we are tends to be more firm. This can be put in the negative like our vasanas in terms of identifying with our body or it can be positive such as a habit of being punctual or disciplined. This does not go away quickly. We can either invest our efforts in Desha shuddhi or ManaH shuddhi. Desha shuddhi means investing in what we have (context) and Manah shuddhi is investing in who we are (our content). Pujya Swami Tejomayananda, Vivekji and Dr.Kshama Metre have shared we should invest in our content. 

In the verses from 19-22, Rishi Narada is sharing with Raja Yudhishtira (the one who wants to be better). In verse 19, the first way we hold ourselves back is shared, which is ‘Kama’ (desire). The remedy for this disease is observance. When we observe we are quiet. By being quiet we don’t allow our thoughts to become fertilized with wants and needs. A way to cultivate observance in the short term is to concentrate. We should concentrate like Ekalavya (he lived in the moment). A way to cultivate observance in the mid term is to collaborate. We should ask for help by chanting (japa). A way to cultivate observance in the long term is to contemplate.  Instead of fertilizing the thoughts we should watch them. Such observance is the way to fight back against kama. 

The second enemy that is shared is ‘krodha’ (anger). The way to neutralize this is acceptance. What precedes anger is annoyance. If annoyed we should keep it to ourselves or find a way not to be annoyed. If annoyance does become anger, then what should proceed from that is apology. Even if we cannot say it to someone’s face (example while driving), then we should put out our apology to the multiverse. It helps one to be less angry and not succumb to anger the next time. 

The third enemy is ‘lobha’ (greed). Our strategy to neutralize this is remembrance. Remembrance that all external security did not provide what we hoped this would provide. Pujya Swami Tejomayananda has shared that when one remembers the prayojana or purpose then money is used for dharma but if the purpose is forgotten one becomes a dasa to money. Vivekji shared the experience that by giving resources/funds/money we decrease the importance of that money. One is not so money-minded then. 

Verse 19 (Continued) and Verse 20:

Verse 19

asaṅkalpāt-jayet kāmaṁ krodhaṁ kāma-vivarjanāt

arthāmarthakṣayā lobhaṁ bhayaṁ tattvāvamarśanāt

Verse 20

ānvīkṣikyā śokamohau dambhaṁ mahad-upāsayā

yogāntarāyān maunena hiṁsāṁ kāyādyanīhayā

Verse 19, 4th quarter : The yamas are transformed through the niyamas. Here the yama is ‘fear’. The niyama to not succumb to fear is faith. The fourth hindrance (out of 14) is ‘bhaya’ (fear). Rishi Narada shares with Raja Yudhishtira that the way to dissolve this fear is by knowing that which is authentic and deep, the tattva. The opposite of fear is faith (in divinity, in Bhagavan). One has such faith through some understanding of Bhagavan. ‘Some jnana’ leads to shraddha which leads to full jnana. If we have ‘some clarity’ about Bhagavan Hanumana in our life, then ‘shraddhavan labhate jnanam’ – that somewhat clarity helps us to have enough faith and it is the faithful who then feel full knowledge.  Fear is really an expression of that which is different from ‘me’. I don’t fear myself but only fear that which is different from me. When we know that our nature is existence, awareness then we won’t have this fear any more. In summary, the methodology to grow out of fear is that ‘some clarity’ about the divine pulls faith in the divine which pulls conviction in the divine. Such a growth in faith is how we let go of fear. 

Verse 20, first quarter: The vice shared here is moha leading to shoka. This can be isolated into moha (confusion). For those who analyse Bhagavad Gita’s chapter 1 and specifically chapter 2, it is shared that Prince Arjuna rapidly went through three vices – moha (confusion), which devolved into bhaya (fear) which then devolved into shoka (sorrow). Stress when not checked ferments into anxiety , and that when not checked devolves into dejection. Here Rishi Narada has put bhaya before moha, these are interchangeable. Both make us feel sad and dejected. 

‘Anvikshikya’ means being able to have insight. There are lots of words that describe seeing like pashya, darsha, darshana, anudarshana, drishti etc. Here what Rishi is sharing is not a seeing with our eyes but rather an understanding of who i am and what i am supposed to do. When we start to engage in the right actions, that is us knowing what to do, and it helps to build a momentum for us to know ‘who i am’. If we are always engaged in wrong actions, we won’t have the quietude of mind to ever inquire into who we are! So right actions help us to know who we are, and once we know who we are, there is confidence in what we do. The right action is dharma, and it is the antidote to moha. When we know our responsibilities and we are responsible with them, then there is no confusion. The softest pillow is a clean conscience, and dharma (integrity) is the way to nurture a clean conscience. 

The three values for kama, krodha and lobha are observance, acceptance and remembrance, so that we don’t drift into the gates of hell. The next three virtues are faith, fortitude and firmness. 

The vice is fear and the antidote is faith. Confusion is the fifth vice and the value it is to be substituted with is fortitude. The way to get rid of confusion will not happen in just a day or hour but we need to keep trying ! Dambha means hypocrisy (the sixth vice). The lower our purpose, the higher our compromise. The higher our purpose, the lower our compromise. Compromise is an overt feeling of hypocrisy. We know what is right and what is our potential, but we give it up for that which is comfortable. Vivkeji shared about the famous song by Pink Floyd about complacency/compromise which is ‘being comfortably numb’ –  we are so used to being comfortably numb that it becomes our default and we don’t know what it means to sacrifice. So our purpose will be the facilitator of whether we compromise (give up the higher for the lower), or whether we sacrifice (give up the lower for the higher). 

‘Mahat upasaya’ – this is the value which is to be close to those who are great. ‘Asana’ means to sit. ‘Upa’ means near. We are not doing this for a short period of time or in a casual way. It is to be near those who are great, where near is not a temporary event but a relationship that we cherish and grow. When we are with the great, they humble us and inspire us! 

In reference to one’s guide, it is shared that one should be ‘like’ one’s guide but not ‘as’ one’s guide.  When are are near someone who is great, we can’t help but start to practice those same values. If we have reflected and made a decision, we need to be firm with that decision, starting with our alarm clock! 

Vivekji shared the story of a brother and sister where the brother has a solid job and is wealthy. For the sister, this was not so important so she did not have a strong job/career. As the brother became wealthier and the sister did not, the brother stopped inviting his sister to his home and gatherings. This naturally hurt his sister, but she understood him. Somehow eventually the sister also became very wealthy through good fortune. As she became wealthy, the brother started to invite her to his home and gatherings. One day, when she had gone to his gathering, she had all her jewelry on and while at the big fancy dinner table everyone is talking about shallow matters, she starts to take off all her jewelry, places them on the table and starts feeding dinner to the jewelry. Her brother is embarrassed by this and asks her what she is doing, and her response was ‘i am feeding who you invited’! The brother did not invite her, he only invited her wealth, so she was feeding who he invited! This helps us remember that whatever we are valuing, that is going to grow in our life! If we value valuables, that will grow. If we are valuing ‘values’, observance, acceptance, remembrance, faith, fortitude and firmness will grow. As these grow, desire,anger, greed, fear, confusion and hypocrisy will shrink! 

March 17th 2026

Vivek ji shared about a podcast by Matt Finland and Eddie Vetter and their work on E B research. E B is a skin disease that one is born with, and those who have this, they’re described as butterfly kids. The reason is that their skin, is very fragile. The podcaster talked about how he was watching a plea that a group of kids who have this condition, were sharing, and their slogan was, instead of staring, come say “Hi”. What a large hearted approach from a group of kids who must have so many who stare at them, and instead of doing this, they were urging everyone to come say hi. To be able to have such large heartedness, one needs a whole lot of comprehension and dedication to this oneness. Typically, when one stares, it’s because they don’t comprehend what this person is going through. There is that sense of separation. But if one comprehends, one feels that connection, and they are more dedicated.

This is the effort of our Jnana course, using Manashodanam. Instead of staring at a butterfly kid or someone with special needs or someone who you think looks different and is named different, is acting different, we should find out what they are, and in doing so, there will be this experience of large heartedness, of oneness

Recap:

Verse 17: The broad message of verse 17 is Decision.

When it comes to us going through the motion/ drowning of samsara, we may have been born into This, but to stay in this and perhaps be reborn into this is our decision. Being decisive is an important teaching in self development. In Sanatana Dharma, we would call this Dharma, to make your own decisions and to be responsible. The messaging or the training before dharma is niyamas, which is “Do’s”, and preceding that is “Don’t”. If you’re one who depends on an entity telling you “don’t do this”, you will continue in samsara. Even if you’re someone who’s grown out of that, but now you’re operating at someone who’s sharing with you, or an entity that’s sharing with you. Niyamas, “Do this”, we’re not training our intellect to be decisive, to be responsible. One has to grow out of yamas and niyamas into Dharma, to take responsibility for their past, their present, their future.

Verse 18: In verse 18, the broad message is Solution.

To make a decision that one will follow the solution. Pujya Swami Tejomayananda references the past, history, scripture. There’s a great culture of referring to the past history, scripture, because it encourages humility and efficacy. Humility knowing that I’m not the original questioner, and I’m not the original teacher. There is a past history in Scripture and efficacy that it worked for them and therefore it will work for you. How do you know you’re really feeling verse 18? You feel less dejected and more hopeful.

Verses 19 to 22 comprise a special section of Manahshodhanam. It is a practical section.  Verses 19 to 22 has the same core teaching, of action. The solution can’t be theorized. Can’t be hypothesized. These have to be acted upon.  In these four verses, there are 14 specific different vices that are brought up, and 14 related virtues to start to dissolve these vices.

This Class:

Verse 19:

asamkalpāt jayet kāmam, krodham kāma vivarjanāt;

artha-anartha eekshayā lobham, bhayam tattwa- avamarshanāt

In this verse, we are going to take up the first three quarters for this class. In the first three quarters, the first three of 14 vices that are shared are most definitely not unique to all of us who are studying self development. These are Kāma, krodha, lobha. In verse 11, we studied that which steals our peace. In Srimad Bhagavd Gita’s, Chapter 16, verse, 21, Sri Krishna shares with Prince Arjuna, “Trividham, Nara kasya, Idam dwara”

Trividam=three,  narakasya= of hell, Idam= kama, krodha, lobha.

Sri Krishna is sharing that these vices are the entries, the gates to hell. For us as students of Self reflection, heaven is that which makes you feel closer to who you are, and hell is that which makes you feel farther from who you are. With this orientation and this structure, let us reflect on these vices, and more specifically, the virtues that Rishi Narada shares with Raja Yudhishthira in verse 18. Narada means “Naram dadati”, means the one who gives “Naram”(water or Knowledge). The implication is when one is being burned up by vasanas, by vices, the way to cool down is with the water of knowledge.  Avidya can be removed only with Knowledge. And this is being shared with Yudhishtira, one who is grounded.  It is shared with that Yudhishthira’s greatest strength, which others used as a leverage against him, was his honesty. So that itself is a tip for us. How do we become more centered in that which is disorienting? Be honest

First, quarter talks about Kama (desire). This is the second vice that causes us to suffer. The first vice is Avidya. It is when I forget that I am happiness, I desire happiness. But this desire, instead of being directed inwards, is directed outward. Rishi Narada shares with Raja Yudhishthira the way to fight this more expressed vice is asankalpa. Asankalpa is the way to experience Jaya, or victory. Sankalpa is a unique word in our culture. Guruji has described this as “not fancy”. Another word to describe this as “not imagining”. One way to describe Asanklpa is quietness. Sankalpa is having a thought, a thought whose texture is discontentment. Because I’m discontent, I have this intention and this imagination. So in order to deal with this discontentment, we need to practice quietness, quieten the thought, no need to take it so seriously.

Next vice is krodha or anger, and the virtue is Kama, Vivarjanat, to let go of fully the desire. Anger is built into desire.  So for almost all of us who have anger issues, we can quell that, but the long term strategy is to really work on our desire issues. Not having desire feels like in our day to day, it would be acceptance. We can practice acceptance by remembering that every entity has been custom designed by Bhagavan, by the Divine. If we don’t accept the divine, that would make us an atheist. But really, when we don’t accept instead, judging, or even more harshly expecting, then we are an atheist.

The original Vice from which so many other vices were born, is Avidya, forgetting that you are happiness, forgetting that your nature is peace. First child of this Avidya is desire. And the medicine to desire is Sattva, quietness, not taking thoughts so seriously. We have heard of the 3cs, concentrate, collaborate, but the most effective way to become someone who’s more focused, to become someone who’s more quiet, is watch your thoughts. You don’t need to own and act on your thoughts. Just watch them. That’s what Asankalpa means. So we have the original vice. Then you have the first vice. This this first vice then gives birth to two more vices, which is anger (Krodha), the way to fight this inner enemy, is acceptance. The parallel vice is lobha (greed) Rishi Narada is so cheerful and singing most of the time. So he would be the right role model. He doesn’t have desire, anger creed, and he’s sharing this with with Raja Yudhishthira, who has some of this. His message here is artha, anartha ekshaya.

Artha means external security. When we externalize security, it becomes anartha. When Duryodhana saw the way that the Pandavas lived, he thought about the way they lived more than they thought about the way they lived. Even though they had it, they actually didn’t care for it. Duryodhana didn’t have it, and all he did was care for it.

Eekshaya means to see this, to understand this, to feel this. Remembrance is the way to fight greed. What am I to remember? External security only makes me feel less internal security. The remembrance here is to remember your own experiences. Our life was much simpler when we weren’t so well off. We all know you need some external security, but not for the sense of inner security. There are 11 more specific vices that are shared like hypocrisy, heaviness, etc. We should do our best to char this out so that its in sight and in mind.

March 10th 2026

Vivekji shared about a movie that is playing in the theatres now called Hoppers, which is about humans that go into robotic animals to help the environment/nature. A line that is shared in the beginning of the movie is from a grandmother (that is aging and passing) with her grand-daughter who is struggling specifically from anger.  She shares that ‘it is hard to be mad when you feel like you are part of something big’. What decides if we ‘feel’ we are part of something or not is not forced but comes from the mind. It is our minds that make us feel included or excluded or confused. What we have engaged in for 21 weeks of this course so far is the training for our mind to feel like it is part of something bigger, and bigness (Brahma). Our mind is the most influential factor in our lives. When our mind is loud, all is tainted with badness , when our mind is quiet all is colored with goodness. This mind has to be worked with. We cannot bypass the mind. We cannot transcend the mind immediately, one has to understand the mind and work with the mind.  Selfish leaders have a lot of influence on certain organizations or certain countries and we cannot bypass them or transcend them immediately. We have to learn who they are and work with them so that there can be growth, although we do not need to agree with them. 

In verse 15, the theme is separation. Pujya Swami Tejomayananda is pointing out how presumptuous we are. We just presume that all we are interacting with is real. The way not to be presumptuous is to pay attention. When we pay attention, we start to presume less. If we say we sleep for 8 hours a day, then for one-third of our lives we are not this body. If we dream for half that time, then one-sixth of our day is not even in this realm. Then how can we be so presumptuous that ‘this is the absolute’!? By paying attention, we presume less and the separation starts to break up. 

In verse 16, the theme is exhaustion. We are presuming all of this is real, and not only real but also happiness. So we go about chasing happiness, and this happiness is a much faster runner than us! So we keep losing the race and get exhausted doing so. Our likes and dislikes start with pleasure. Then they become more toxic with possessions and then most toxic with position (people). The very first pleasure we engage in where likes and dislikes are felt and expressed is food. We should learn not to presume that ‘this food is good and this is bad, this is tasty and this is not’. Then we should keep putting fortresses around pleasure, so that one does not get seduced into this pleasure. Prince Siddhartha’s father created a pleasure palace for him. We should do the opposite and create a pleasure prison! There should be a strong fortress around a certain pleasure, so that there are a lot of barriers for us to engage in that pleasure. Then one is more attentive with it and less presumptuous. 

Verse 17:

The theme of verse 17 is decision. The main teaching is ‘it is our decision to live like this’. 

labhe sukhi tathā duḥkhī hyalābhe priya-vastunaḥ

saṁsāro ayaṁ mayā prāpto mithyādhyāsa-puraḥsaraḥ

Laabhe – to gain

Sukhi- pleasure

Tatha – then

Duhkhi – pain

Alaabhe – did not gain

Priya – dear

VastunaH – articles (beings, circumstances)

First we experience pleasure,  then built into that pleasure is pain. For example, the first plate in a buffet is pleasure, the second plate is more pleasure, but then there is a decreasing return and eventually results in pain. The pain comes from ‘alaabhe’ – because we either did not gain it, or we gained it and it started to slip. This is towards articles, beings and circumstances that we project to be ‘priya’.  When it comes to pleasure, we are always living ‘to’ this. We are planning to this, talking about this and running towards this. When it comes to pain, it is ‘from’ this. We try to move away from this and we try not to talk about this. Our days are really a ‘to’ and a ‘from’. 

Ayam – this

Samsara – that which is ever slipping away

Maya praptaH – this is what i have gained

Mithya – illusory

Adhyasa – to project

purassaraH – reasoning for us feeling samsara

Samasara is like a paper or ball that is being blown away by wind, ever slipping away! By deciding to be presumptuous and project, this is what we have gained and brought into our lives. Samsara feels like purposelessness. The feeling of purposelessness is deeper than anger or sadness. The depth to purposelessness almost feels like we cannot come out of it other than through grace (metaphysical support). We may have been born in samsara, but then it is our ‘decision’ to live in samsara. 

Verse 18: 

The theme for verse 18 is solution. 

upāyaṁ nāradaḥ prāha citta-doṣa-nivṛttaye

yudhiṣṭhirāya prāgeva taṁ smarāmi ca śreyase

Tu – indeed

UpaayaH – there is a means or path

Pura proktaH –  this means was spoken out

The theme for this verse is solution. Separation causes exhaustion. It is my decision to be like this and it is also my decision to not be like this. Hence the solution!

Puraana means ‘pura api nava’. It is ancient and applicable. This dialogue was experienced by Rishi Narada and Raja Yudhishthira. This dialogue is in Srimad Bhagavatam. In Mahabharata, there is a dialogue where Rishi Shaunaka is asking Rishi Ugrashava. And here, Rishi Ugrashava says ‘pura prokta’ meaning this was asked before (by Raja Janamejaya to Rishi Vaishampayana). There are many such references to, ‘this was asked before and this was taught before’. The reason for this is humility and efficacy. We are in a field where we are trying to feel less egotistical but sometimes when someone asks a question, they feel like they are so important! Sometimes the person answering also feels like that! So humility is important (that this was already answered before by Rishi Narada, by Pujya Swami Tejomayananda)  and so is efficacy. Raja Yudhisthira was great, Raja Janamejaya became quiet , Rishi Shaunaka became free – so if it worked for them, it can work for us. 

‘chitta dosha’ means impurity of the mind, ‘nivrutti artham’ means the purpose is to change/let go/freed of the impurities of the mind, and this is what they talked about. 

Smarami tam shreyase – means i am remembering them for my own growth. 

Our minds are filled with impurities , the dominant ones shared are likes and dislikes. These likes and dislikes can be purged only by being active. The impurities of the mind won’t be purged just because we get older. We need to be active towards the path of shreyas. Acharya Shankara’s commentary of the Bhagavad Gita begins at Chapter 2 verse 11, He shares a general introduction of the first 57 verses and shares that some people live for ‘abhyudaya’ (prosperity) but the Bhagavad Gita is not for those who live for abhyudaya, it is for those who live for ‘nisshreyasa’ (to be beyond the path of peace, which is peace). The only people who are not seeking happiness are those who are ‘happiness’. 

That is why Pujya Swami Tejomayananda is sharing that He is not doing this just to teach us but ‘i am doing this for me’ – but the beauty of self development is , it is a direct catalyst to societal development. 

March 3rd 2026

Vivek ji reminisced about meeting Sw. Tejomayananda when he was a teenager and his sense when meeting Swamiji was that of pure inspiration which was not context based. At that time, during a Q&A session, Swamiji had said that reading autobiographies of great saints generated and sustained the inspiration in Him. His advice to all the youngsters there was to read autobiographies to inspire them as well. Autobiographies are potent because they are not about theory but about practice. An autobiography of one who is great is of who struggled but then practiced and found peace eventually. This is the vision of Jnana class, Manah Shodhanam, to study slowly. When we study slowly and intentionally, we can then practice.

Recap:

Verse 14:  There is a conclusion: the cause for our struggling is ignorance. The effect is dukkha. Dukkha in a light way is stress and in a medium way, anxiety and in a heavy way, dejection. For those who accept this, this is Knowledge. Knowledge that is internalized (insight). We have to find our own way to inquire. There is a lot of attrition with this because we used to do’s and dont’s which are not inquiry focused. One part of Manah Shodhanam is not completed with this verse.

This Class:

Verse 15:

satya-buddhih yadā drishye, swātmano bhinnatā tathā

sukha-buddhis- tadā tasmin, dukkha buddhir- hi vā bhavet.

Tatha= therefore

swātmano bhinnatā= in my inquiry whatever I feel to be separate from me

tada= then what comes from that

satya-buddhih yadā drishye= I start to sense that what is separate from me is real

When separation is not understood, then whatever is separate, we feel that to be real. The fingers are separate from each other and there is an understanding that this separation is not full but functional separation. With the same understanding, we can apply this to every facet of this multiverse. There is no separation in Infinity (Ananta), any apparent separation is merely functional, not fundamental. So the sense that this separation is real, is coming from Ignorance. Through my inquiry, I understand this.

In the rope-snake example, one only senses the presence of the snake because of the rope. If there was no rope, one wouldn’t project the snake on to that. This sentiment that the separation is real is actually us longing for what is Real, which is existence. This longing for existence can never be erased. You are a seeker, trust yourself more. This “realness” is coming from ‘The Reality’!

sukha-buddhis- tadā tasmin= In that which is real, now I am seeing and sensing that this is going to make me joyous.

 dukkha buddhir- hi vā bhavet= finally settles down into dukkha

Main implication from this verse is that we long for Satya, Sukha because it is our nature. Its there but we feel it is separate from us.

Verse 16: For those who are inquiring, with verse 15, Manah Shodhanam is complete. Verse 16 is medium in deepness.

rāga-dweshau prajāyete, tadā chitte vrthā iva hi;

tābhyām hy-aham pravarte vā, nivarte loka-vastuni.

For the one who doesn’t check that the separation is functional, they start to feel that the functional is fundamental in the form of “this is going to bring me sukha” but it actually bring dukkha. Now I haven’t practiced this insight and so it has become my habit and Satya and Dukha are deep and I now do it on a regular basis as Rāga and dvesha (likes and dislikes). That which brings me sukha, I like and that which brings me dukkha, I dislike. All this is happening in the mind as thoughts. They actually have nothing to do with “fitbit, country, etc”, they are all in the mind alone. What we can learn from this is, we try endlessly to combine and permutate to have real Sukha but that real Sukha is not built into separation and therefore we try endlessly. When we engage in something that is endless, we get tired.

We have to be careful to not develop the habit and the Vasana of experimenting through combinations and permutations. Vasanas are difficult to change so try to live with all this in the background so you touch everything more lightly.

tābhyām hy-aham pravarte= indeed these likes and dislikes make me move

nivarte loka-vastuni= I keep moving and this multiverse keeps moving too

These are all moving and you can’t catch them. Sw. Chinmayananda shared, we run after half the world and we run away from half the world. Ignorance is holding us back. Ignorance makes me feel the separation and I start to infuse the separation with likes and dislikes. All of this is inside of our minds. Finally, what can we do about it? We have to find our own path to inquire.

Connecting this to Mahabharata, Raja Yayati answers Rishi Ashtaka’s sharing by saying that between the Jnani and Tapasvi, the Jnani becomes free first. Tapasvi doesn’t give sufficient time to make knowledge insight. Tapasvi is the steady seeker but not sincere one and gets distracted. And as their end of days come, they feel regret. Regret that even though they knew what is right, they didn’t follow it. So now they have to be born again, with a prayer and hope that they will follow through with what is right in the next lifetime.

February 24th 2026

Whenever we are presented with a decision, the decision most often flows through the filter of “what will the bottom line be”. This bottom line most often relates to finances.  Pujya Swami Tejomayananda has taught differently – when it comes to decisions, the filter that should be applied is “what will the top line be”. The top line does not have to do with finances but rather has to do with peace. To make decisions that lead to more peace! When one starts to make this transition from bottom line to top line, there is a very natural reorientation to why one lives, that being “sarva bhuta hitakara”. When we live for the bottom line, we live for “me and mine” but when we live for the top line which is peace, this is not selfish but is most development oriented. ‘Sarva’ means all, ‘bhuta’ means beings, ‘hita’ means that we feel for them and act for them, ‘kara’ means it becomes one’s purpose. For some of us this Manah Shodhanam course may be offering a utility (a utility where we don’t live by the bottom line as much) , but for some for who this is more than utility, this is transformative and a training for us to actually live for the top line. Depending on how open we are, this is either providing utility or it is providing us training. 

Vivekji asked the class to share the practicality of this course and the number was high. When Vivekji asked the class to rate how much we are practicing that which is practical, the number dropped. Vivekji reminded the class to apply more and give more of ourselves.

Review:

In verse 7 , the teaching is on resolution. Peace can only be felt if it is cultivated and not by accident. That is why one of the final words in this verse is vrata (to promise oneself that one will cultivate away from the bottom line to the top line).

In verse 8, the teaching is on inquiry. Purity is for the equipments, inquiry is for the ego. First purity is needed and then we engage in inquiry. When it comes to inquiry, it becomes real in one’s life through grace. When one is a sincere seeker (ripe and mature), inquiry is not abstract or part-time. It becomes who one is! People who are pessimists are critical rather than having a growth mind-set. When it comes to inquiry, for those who have grace in their lives and are mature, it is just what they do! 

In verse 9, the teaching is on revealing. For one to be deep, guidance has to come from that which is deep. That is why Pujya Swami Tejomayananda references Bhagavad Gita. 

In verse 10, there is a shift from inquiry to inquiring (from the scrimmage to the game). Vivekji shared that the Dakshina that can be offered to the tradition of teachers from this course is to make inquiring a part of our day! 

In verse 11, the teaching is on vices. A vice is a limit in our lives. The word ‘adaya’ is used two times in this verse. It means ‘this will continue on’ unless we actively try to be better. Vices will not fade when we get older or when we are working, it does not ‘just happen’. We need to work on these limits. 

In verse 12, the teaching is on locus. Vices don’t just float in the ether, there is a locus to the vices. These vices are within the equipments. The equipments are an effect, the ego is the cause. Likes and dislikes, desire and anger, are all effects which live in the equipment. If there is an effect then there is a cause. That cause is the ego, so the original vice is ignorance (forgetting that one’s nature is happiness). This results in desire, anger , likes and dislikes. 

In verse 13, the teaching is on beyond. Beyond the equipments is the ego, but beyond the ego is existence. Vivekji asked the class to reflect on “Past, Present and Potential”  – past is before we were seekers, present is we are seekers but that is not enough, our potential is to be a savior. There is a process that will take us from the present to our potential. What helps this process along is to start to feel what it feels like to be a savior. Those days when we feel light, are messages from the divine to keep encouraging us to follow the process. This is like  – for someone who is regularly healthy and is unwell for sometime,  and then there are glimpses of feeling normal , this feeling of glimpses of normalcy helps one to endure more. This is with our physical health, but the same goes for our mental health too. 

Verse 14: 

Effects have a cause. 

tasmād-ajñānam-evātra sarvadā duḥkha-kāraṇam

tatsvarūpaṁ hi jñātavyaṁ vicāreṇādhunā mayā

Tasmaat – there is a definitive conclusion that has come from being rational, from following this flow of thought. 

Ajnaanam – ignorance. Ignoring or forgetting ‘eva’

Eva – is that alone indeed

Atra – is here, with us right now

The divine (Bhagavan) has a very special quality which is ‘ahetuki’. The devotional way to understand ‘ahetuki’ is ‘the divine’s compassion for us’, ‘the divine’s sharing of grace’ is uncaused. Sanatana Dharma is a universal path. God’s grace is not calculated, it is causeless. This is why in our culture there are such strong teachings about prayer and serving and surrender. Shifting this to a knowledge-based orientation: the divine (Bhagavan) is uncaused. Scientifically then, the divine (Bhagavan) cannot cause. So everything we are experiencing right now, we are experiencing with a strong filter of ego, which leads us to this hallucination that ‘i am an individual’. It is ajnaana which makes us feel all of this. For the one who really reflects on the nature of the divine, ignorance is not possible and so all that has come from ignorance is not possible as well. One cannot jump into this revelation and this is a process, there are 3 touchpoints in this process. 

• For the beginner, their contact with this multiverse is one of fear. Multiverse is a scary place and so i don’t want to have any relationship with it. 
• For the one who is in the middle of their journey/evolution , their relationship with the multiverse is – ‘its there- its fine’, ‘its not there- its fine’
• For the one who is mature and near to the end of their journey, their relationship with the multiverse is that they are festive towards all of this because they understand that all of this is simply a leela. I fear the multiverse when i try to get from it, but if i am not trying to get anything from the multiverse, then i wake up with a smile, i sleep with a smile, and all is festive! We need to reflect on where we are in this game (fear, fine or festive) !

Sarvada – comprehensively

Duhkha – it can be experienced at three level – stress , deeper is anxiety and deepest is dejection

Karana – is the cause of 

Forgetting divinity and awareness is comprehensively the cause for any and all stress, anxiety and dejection. There is a famous teaching from Bhagavan Buddha – ‘Sarvam duhkham duhkham’. Those who don’t know bhagavan Buddha will feel that His message is one of fear. It is not one of fear, but the message is, if we interact with the multiverse with the hallucination of ignorance, then it is only going to lead to stress, anxiety and dejection. If we know that the multiverse is not separate from the creator, but is an extension of the creator, then the feeling of duhkha directs us to find the sukha. If we remember the first time we may have got burned by a stove, that pain protected us! If we did not sense that pain, then we could have been burned up! When we know ‘sarva duhkha duhkha’, it can guide us to find sukha! 

Forgetting makes us feel separate and when we don’t understand this, the fall continues where after the ‘forgetting’ there is ‘vasanas’ (personality prints) that make us feel small. Then we fall more into our intellect which makes us feel sad. It is the intellect from which desires come from, and the untrained intellect keep going into instructing (that we have to do this and that to be happy). So first we feel separate, then we feel small, then we feel sad! If there is no feeling of separation, then we will never feel sad. 

Tat – refers to the ajnaana 

Svarupa – understand that it is an entity (like a cup or paper)

Jnyaatavyam -indeed know more about this

If we know more about this, then we can do something about it otherwise we cannot do anything about it. We have to be open and ready to know this more and for the ignorance to go away. In chapter 7 verse 2 of Srimad Bhagavad Gita, Sri Krishna shares ‘yat jnyaatva na iha bhuyaH’ – for the one who know what Sri Krishna is teaching 

‘anyat jnyaatavyam avashishyate’ –  there is nothing else you need to know 

If we know ignorance, then we will know that ignorance is temporary. 

Vicharena adhunamaya – i am starting right here right now to inquire! 

‘adhuna’ means without pause or procrastination. 

In the Mahabharata, there is a scene where a bhikshu comes to Karna (Vasushena) and says ‘bhikshaam dehi’ and Karna who was resting picked up a bowl of oil and gave it to the bhikshu. The bhikshu accepted this and called him a ‘daanaveera’ and told him that in our culture we don’t give with our left , we give with our right. But Karna explained that he gave it with his left because by the time it would take to transfer the bowl to the right , he may have changed his mind! That is ‘aadhuna’ – no procrastination, hesitation or calculation. Just give yourself to inquiry! 

February 17th 2026

During COVID pandemic, our community engaged in the High five challenge. The challenge was to sleep early for the body, to wake early for the intellect, to study early for the mind, to walk early for the breath and to sink early for the ego.

This challenge was about knowing our limits and leaving our limits. The next challenge will be LIVE LIGHTER challenge. The genesis of this challenge can be divided into parts: 1. Look at nature and this relates to purification. We are way more natural when in nature. 2. To listen to positivity. This relates to inspiration/sravana. 3. Lay out screen time. This relates to reflection. When we are reflective, we are much more purposeful in how we relate to potential distractions. 4. Love helping others. This relates to contemplation. Literal meaning of contemplation in Samskrit is “Nitaram dhyaihi”, comprehensively keep in mind. So contemplation is really practicing oneness. 5. Live the oneness, Meditation. Meditation is no longer a verb, it is one’s nature.

When we don’t reflect on how deeply we need Advaita Vedanta, then we don’t continue with Advaita Vedanta. Only through deep reflection, utility of it is realized.

Recap:

In the last class, main teaching was on locus.

Verse 11: In this verse, Sw. Tejomayananda, lists out several frameworks of vices. In verse 12, the location of the vices are stated. Vices cannot flow in space, they have to be located in someone and somewhere. So in verse 12, Swamiji shares that the location of these vices is the mind, intellect, ego but the implication of this is that you are more than the equipment of mind and the intellect. You are more than that indescribable ego, you are EXISTENCE!

Another lovely teaching from Guruji is that a problem is one that you start seeing when you stop seeing your goal. For those only seeing vices, only problems are seen. But for the one seeing the goal, these problems relate to what I am not, so its not really a problem. We have to go through the process of letting go of these problems.

Verse 12: In the first quarter, the key teaching is Svadhyaya. When I become self-reflective, I do come to this understanding and acceptance that vices belong to the equipment and the equipment BELONG to me, I am not them. In the second quarter, it is stated that these vices come to be felt when the mind starts to modify in the form of thoughts. A wonderful way to bring the mind back and to settle the thoughts is to practice gratitude. In the third quarter, Swamiji is sharing when this mind becomes dormant, then the vices become dormant too. The waking state (avasthā) is where the mind dominates. But still all of this belongs to the equipment and the mind goes from full expression when we are awake and half expression when we are dreaming to no expression when we are sleeping and then back again to waking. In the last quarter, Guruji shares that for the one who is living carefully, the new normal goes from being stress to cheer, dedication and joy.

In the next verse, someone who has completely changed their normal is referenced.

This Class:

Verse 13:  

jāgratyapi cha vidwāmsam, peedayanti na te tathā;

avidvāmsam yathā lokam, dayāpātram cha sarvadā.

Theme= Beyond

Jagrat=waking state

Api=even

Vidwāmsam= one who is wise, one who is beyond

Implication of the first quarter is that when we are sleeping, there is no feeling of vices, when we are dreaming, there is limited feeling of vices, mostly nightmare. When we are awake, the vices rush back. The likes, dislikes, fear, greed, anger all rush back. The reason for this is that when we are sleeping, dreaming there is no intention and therefore can’t be any reffirmation of vices. You can’t be enlightened while sleeping or dreaming because you are not applying yourself, there is no transformation to my personality.

This is no different from Karma yoga, if I am not intending to be, for the divine, it is simply srama (labor). There is no spiritual growth in that. We have to be careful that intentionality leads to utility. In contrast, for the one who has gone from equipment and ego to existence, even in the waking state, He/She is beyond the vices. Vices do not afflict them.

peedayanti na te tathā= for such a wise person, they don’t feel suffering

In rishi Patanjali’s yoga sutra, he shares what yoga is, Chitta vritti nirodhaha, to go beyond vritti (thoughts). The thoughts are an expression of the mind/inner world. This is the design of the yoga/Mahabharata/Sanatana Dharma, for one to be beyond the relative, and to be established in their Infinite nature.

If this is not our experience thus far, its because we are not tired enough of being tired. We are still not flirting to the relative inspite of knowing the absolute.

avidvāmsam yathā lokam= the way that an ignorant person experiences the waking state, the wise man does not. The origin of our struggle is “I” ness. This is the sign of someone who is unwise. The I-ness gets expressed as deserver ship. This is what makes me ignorant, we should therefore live with less my-ness. This is something each of us needs to figure out for ourselves through self-reflection. During sleeping and dreaming, this my-ness is not experienced.

dayāpātram cha sarvadā= All of you are wise, therefore the unwise are recipients of daya (compassion and grace). The reason for this is that as we, as seekers, have evolved and become more cheerful and content, but we still remember what it is to be purposeless. We remember when we took everything personally and this is exactly why we should feel compassionate towards those who are identifying with vices. You know their past and you know their potential. We have to be gentle with those that are missing the grace that we have.

February 10th 2026

Vivekji shared how winter tyres are needed in some cars and when the switch happens from all-seasons tyres to winter tyres, a wheel alignment is needed. Without the wheel alignment, there is a slow deterioration of the tyres, wheels and brakes – this example was to highlight how our short-term and long-term goal need to be aligned. Pujya Swami Tejomayananda has shared that there has to be an alignment between our short term goals and long-term goal! Our long-term goal is freedom. Our short-term goals have to be aligned with that for us to realize this long-term goal, otherwise it will never be a reality. Swami Tejomayananda shared that so many live their lives based on bhoga (someone who is trying to find completeness externally – someone who buys too many clothes or someone who talks too much so that they can be heard) and they think that when they retire they can engage in yoga (they think their mind works just like a switch that turns on and off), but when such a person engages in contemplation or chanting, all one struggles with is roga (disease – physical disease and the disease of the mind which is loudness and lack of ease). So if one lives by bhoga then there is only going to be roga. But if we live by yoga (integrity) there will be experience of yukta (oneness). Our Jnana class using Manah Shodhanam, is a course in honesty – to be honest with the short-term goals to be aligned with long-term goal. The more honest we are, this becomes a course in accuracy, where we course correct our short-term goals to align with our long-term goals. 

Vivekji shared that later this year, a book called ‘Self Development Essentials’ is going to be released, which is based on the Thursday study group from last year. One of the frameworks that is shared from Pujya Swami Chinmayananda starts off with ‘introspection’ (getting to know oneself more). When we get to know ourselves more, it is like us going from inquiry theoretically to inquiring (in an application way). The next part of this framework is ‘detection’. We come to know our successes, and if we are authentic and deep we come to know our vices. 

Verse 11: 

rāga-dveṣa-ādayaḥ kāmaḥ krodha-lobhādayo api ca,

ahaṁkārastathā svārtho vividhā manaso malāḥ

The first set of vices relate to the mind – Raga, Dvesha, aadi (etc)

Raga or likes is when we are being moody. A moody person is one who has let go of the functional because they want what they like. 

Dvesha means dislikes. Pujya Swami Tejomayananda has shared ‘freedom is doing what we don’t want to do’. If we are doing what we don’t want to do with the right attitude, we become invincible and there is no context which can shake us or break us. 

Aadi or etc here refers to Abhinivesha. Abhinivesha is fear, specifically the fear of aging and dying. The more purpose we have, the less we will fear aging and dying. So the ultimate remedy to experience a fountain of youth, where we age and die but actually don’t age and die is to have purpose.

The next set of vices ,which is going deeper into us, , from the mind to the intellect – Kama, Krodha, Lobha aadi.

Kama means desire. Desire is a sign of incompleteness. It means that we are not happy with our life. This gets expressed as Krodha. 

Krodha means anger. Kama gets expressed as krodha because the probability of us getting what we desire or want is low. This makes us angry, we get angry at ourselves and we get angry at others. 

If we do get what we want, then it becomes Lobha or greed.

Desire comes fast like a tornado (Trinavarta) but greed comes slow (like Pralamba from Sri Krishna’s life).  So we have to be more careful with greed. 

The ‘etc’ here refers to Moha , Mada and Matsarya.  

Kama, Krodha, Lobha, Moha, Mada and Matsarya are known as the six enemies (shatripus). There are just three that are more internal and they get expressed more externally  as the forthcoming three. 

In Srimad Bhagavad Gita, Sri Krishna overtly shares that there are three gates to hell which are desire, anger and greed. Anything that is inside will come outside, so the fourth is moha (confusion). Someone who is struggling with inner desire, inner anger and inner greed just gets confused about what they should be doing! One is so consumed with the loudness of what is inside of them that they don’t know what to do. If they do know what to do, then comes ‘Mada’. Mada means arrogance. Anger and arrogance are very similar. An arrogant person is easy to anger. Matsarya is jealousy. If one who is confused thinks they know what to do then it gives rise to arrogance, but if they don’t know what to do they look at someone else and become jealous. Vivekji shared how jealousy is like a match stick, first you burn and then you burn others. 

The vices of the intellect come to be because of the more serious vices of the ego (which are more like Vasanas) – these are Ahankara and Svaartha. 

Svaartha means identification. Svaartha is me identifying with ‘some’ instead of ‘all’. If we love all people, then it is called detachment. When we love ‘some’ people, it is called attachment. 

Identification comes from ‘Ahankara’ which is separation. Only if an entity is separated can you identify with it, if it is not separated we cannot identify with it. The core of this text (Manah Shodhanam) is about ‘how to use the intellect’. The untrained intellect is ever instructing, the trained intellect is ever inquiring.

In verse 8, Pujya Swami Tejomayananda is sharing about ‘inquiry’, specifically the benefits. In verse 10, He is sharing about ‘inquiring’, specifically the practice. In verse 11, it is no longer theoretical, but it is the application of inquiry which will lead one to discovering these deepening vices. 

Verse 12:  

ete sarve hi dṛśyante citte calati jāgrati,

pralīnaṁ ca yadā cittaṁ naiteṣāṁ dṛśyate gatiḥ

First quarter:

Ete – refers to what was shared in the previous verse

Survey – all of these vices – likes, dislikes, fear, desire, anger, greed, confusion, arrogance, jealousy , ‘my’ness (svaartha) and ‘i’ness  (ahankara)

Drishyante – they are seen

Whenever we reflect on seeing, we tend to associate seeing with our eyes open. But the ‘seeing’ here can only be done with our eyes closed. 

After introspection and detection, what is coming in this verse is ‘negation’. What do we do about all the vices? A catalyst to all this is being alone more. 

One of the sadhanas Vivekji had shared earlier was ‘EAT’ – Eat alone time. At least one meal a day, we should eat by ourselves. During this alone time, we should close our eyes and see what is happening in our inner world. 

Second quarter:

Chitte- means in the mind

Chalati – when the mind is moving

Jaagrti – the mind is moving in the waking state

Pujya Swami Tejomayananda is sharing that all of these vices, whether light, medium or heavy are only experienced in the mind as thoughts when we are awake. 

The mind is made up of thoughts. Stress is a thought. When we go deeper into thoughts, thoughts are an expression of separation. We don’t fear ourselves, but fear everyone else – because we feel they are separate from us. When we feel an entity is separate from us, we have so many thoughts about it. 

Vivekji shared the following quote He came across: “You have never thought on what is a thought” (from Pujya Swami Chinmayananda) 

If there is separation, the automatic deduction or feeling towards this is – what precedes that or what is more fundamental than that is ‘oneness’ ! Separation can only be of oneness. 

Third quarter:

Praleenam – to dissolve

Yadaa- when

Chittam – the mind

When the mind is dissolved, then it means there are no thoughts. Then automatically none of the vices will be there as well. When we are asleep, there is no mind , no thoughts, no anger, no my-ness. This means that these vices only belong to the inner world but we are more than the inner world because we do have the experience of not having these vices. The nature of nature is that it does not change. For example, if sugar is not sweet, then it is not sugar! If the sun is not hot, it is not the sun! The nature of sugar is to be sweet and the nature of the sun is to be hot. It may be true that the nature of the mind is all the vices, but sometimes the mind is not there! Sometimes the mind is quiet. So we should not brand ourselves or limit ourselves to feel ‘i am like this and will be like this forever’ ! 

Fourth quarter:

Na etesham- none of these

Drishyate gatih – none of these mind games, or thoughts or separation is felt when we are not in the waking state

Vivekji shared that in a long-term relationship in general, people normalize stress. This course should be a message to not normalize stress. The message for this verse is to not normalize these vices. The deeper we are the less normal these vices are, the deeper we are the less we will be subject to these vices.