Shri Ram Jaya Ram, Jaya Jaya Ram

The CommUnity gathered to celebrate Shri Rama.

Watch the celebration!

Shama is control of the mind. Sense restraint alone is not enough; the mind must also be trained.
The problem is not only the articles, beings, and circumstances around us; much of our struggle comes from mindlessly following the mind’s likes, dislikes, and habits. A trained mind is not suppressed; it is understood, directed, and available for a higher purpose.

This connects to Bhagavad Gita Chap 6, verse 5 that shares: Lift yourself by yourself. This means:

• It is my responsibility to grow.
  
• It is only I who can do that inner work.
  
• Just as no one else can eat for me or take medicine for me, no one else can do my inner lifting for me.
  

Question 1:

In ordinary life — working, taking breaks, cooking, doing chores — how do I actually feel that I am infinite?

Response:

At the highest level, abiding in “I am infinite” is the state of a jnani. That is not the immediate state of a seeker. But there are practical ways to move toward it.

Three ways to do this are:

1. Reduce likes and dislikes
   
   • Strong likes and dislikes define individuality and limitation.
     
   • Changing them into softer preferences loosens the walls of individuality.
     
2. Expand the circle of connection
   
   • Move from self to family, community, society, humanity, and Divinity.
     
   • As love and concern expand, one begins to outgrow narrow individuality.
     
3. Dedicate time to Divinity every day
   
   • Have fixed, exclusive time for Bhagavan: japa, puja, prayer, or reflection.
     
   • Then, throughout the day, use reminders to reconnect.
     
   • What begins as effort can gradually become natural anchoring.
     

Question 2:

After starting a first job, time and energy feel completely consumed. Previous responsibilities and seva now feel in flux. Should I reduce quantity and focus on quality, or try to hold on to everything?

Response:
This is a real and difficult stage, and it requires practical clarity rather than guilt.

1. Track where the time is actually going
   
   • Write down how the day is being spent.
     
   • Often there is more “dead time” than we realize.
     
2. Simplify non-essentials
   
   • Food, grooming, routines, and other repeat tasks can be made more efficient.
     
3. Set time limits instead of chasing perfection
   
   • Give your best in a defined amount of time.
     
   • Do not let perfectionism consume all available energy.
     
4. Prioritize by what supports self-development most
   
   • Keep what is truly helping inner growth.
     
   • Put some other things on the back burner if needed.
     

Also, remember:

• A calm, focused mind performs much more efficiently.
  
• Do your best, accept feedback, improve, and move on.
  
• Work cannot permanently replace self-development.
  
• Even when life intensifies, self-development cannot be abandoned.
  

Question 3:

In Self-Unfoldment, Gurudev says: introspect, detect, negate. Could “negate” be replaced with something softer like “reflect”?

Response:
The reflection is already included in introspection. Once introspection has revealed the vice or false tendency, it must then be negated ruthlessly.

Clarification:

• Introspect = reflect deeply and observe what is happening.
  
• Detect = identify what is unhealthy, false, or binding.
  
• Negate = refuse to keep associating with that negativity.
  

The point of “negate” is not harshness toward oneself, but firmness toward what is harmful. Reflection alone is not enough if the negative tendency is still being entertained.

Question 4:

When interacting with family or others who are more focused on pleasure, position, or money, my response has been to become quiet and withdrawn. Is that really detachment? How should I relate to them?

Response:
True detachment is not becoming mute or withdrawing physically. Detachment is inner calmness. If something shakes mental equipoise, then there is still attachment.

Practical guidance:

• Remember: I can contribute, but I cannot control.
  
• If there is an opportunity to share something helpful, do so.
  
• If not, simply participate naturally, with calmness inside.
  
• You do not have to force transformation in others.
  
• You also do not have to condemn ordinary conversation.
  
• Sometimes one can simply sit, smile, respond lightly, and remain inwardly undisturbed.

Remember, It is Bhagavan’s world. He takes care. Our role is contribution, not control.

Conclusion

We need to work on controlling the mind. The world is not always the primary obstacle. Much of the work is to train the mind so that it becomes available for higher living, discipline, and peace.

Prayer: By His grace, may we be able to work on controlling our mind.

May 17, 2026

Vijay ji shares about Bhakti. Bhakti is made of three words, Bha, Ka and Ta in Sanskrit. Bhai in Sanskrit means to Bhaj, means to sing, to serve, to share, to shine. Wherever the Bha word is, there it means the knowledge, the shine. Ka means Kam, Sukham, happiness, knowledge. Ta means Taranti, salvation cross. So, when we practice Bhakti, it means to have intense devotion, which requires total surrender selflessly for Bhagawan.

Many hundreds of kinds of Bhakti. How we have to practice it, perceive it, internalize it and make a part in parcel of our life. Today we will see what Bhagawan a Rama defines a Bhakti. Vijay ji is still fascinated by the term, Bhakti. Because so many layers of sadhana to unite Vijay ji with the Bhagawan.

Vijay ji’s grandmother started teaching him Ramcharitmanas, when Vijaya ji was five years old. She said, Vijay ji cannot go to school without taking the bath, doing the puja and Pat, reciting at least one verse from Ramcharitmanas because Vijay ji was born in Kanpur, near the banks of Ganges. Ram Charit Manas around there was very, very popular.

Bhakti is a threefold. Bhakti means Bhakta, Bhagawan and Bhakti. Bhakta means the seeker.

Bhagawan is giver of happiness; goal of our life Rama, Krishna, your Ishta Devata. We are seeking blessings from them. Bhakti means devotion. Our journey from Vasana to Sadhana. Vasana means we brought part and parcel from our life, for all good and bad deeds. We are all tied up like in a rope, programmed it. We have to slowly leave our Vasana and has to do Sadhana. Sadhana is also Bhakti, going towards the Bhagawan.

Now let’s see how Bhagawan, Rama defied bhakti to Shabri Mata in Aranya Kanda. Shabri used to live near Matang Rishi’s Ashram. The students of Matanga Rishi were busy; there is nobody to clean outside. Matang Rishi, his students used to go early into the river for bath and Sadhana for few hours. During that time Shabri used to go and clean the whole ashram without anyone asking. Matang Rishi didn’t know what was happening. One day, Matang Rishi came early and he came to know that Shabri Mata has been cleaning the Ashram all these years. Matang Rishi was said, “I am going to leave this and this ashram is yours. One day Lord Rama will come here. I won’t be around, but you will live here.” She believed it. She started living there.

One day, Bhagavan Rama and Lakshmana came to Ashram of Shabri Matadir. Vijay ji chants verse from Aranya Kand

sabarī dekhi rāma gṛhaṃ āe।

muni ke bacana samujhi jiyaṃ bhāe

Looking at Bhagwan, she is remembering the Guru. How does she see Rama and Laxmana?

syāma gaura suṃdara dou bhāī।

sabarī parī carana lapaṭāī॥

Two brothers, Shri Rama is a bluish complexion. Laxmana is a fair complexion entered into Shabri’s hermitage. Seeing them, she couldn’t understand, she fell on the feet of Rama, prostrated and held Bhagwan’s feet with such a love and devotion.

pāni jori āgēṃ bhai ṭhāṛhī|

prabhuhi biloki prīti ati bāṛhī॥

Standing before Bhagvan Shabri gazed at Bhagavan with full of love and devotion Shabri said

kehi bidhi astuti karauṃ tumhārī|

adhama jāti maiṃ jaṛamati bhārī

Oh, Bhagavan how shall I pray to you? How can I sing glory to you? I am born in a low caste by birth, uneducated, I don’t know how to read, write anything.

kaha raghupati sunu bhāmini bātā|

mānauṃ eka bhagati kara nātā॥

Bhagwan Rama spoke to Shabri Mata, getting deeper and deeper. Oh, noble lady, listen to my words. I regard the highest relation is a Bhakti and not the education or others.

jāti pāṃti kula dharma baṛāī|

dhana bala parijana guna caturaī॥

Bhagwan Rama says, I don’t consider any value of these ten for me. These things belong to outer world, law of action. But Bhakti is higher Sadhana which is law of intention according to our Vedas. Now Bhagwan is explaining, what is this Bhakti

navadhā bhagati kahauṃ tohi pāhīṃ|

sāvadhāna sunu dharu mana māhīṃ॥

Bhagwan says, I will tell you nine forms of Bhakti is this devotion. Listen with a focused mind and take them into your heart.

prathama bhagati santanha kara saṃgā|

dūsari rati mama kathā prasaṃgā॥

First one, the first is to associate with saintly people, Gurus. Bhagwan Adi Shankaracharya also gives much importance to Satsang in Bhaja Govindam.

satsaṅgatve nissaṅgatvaṁ nissaṅgatve nirmohatvam |
nirmohatve niścalatattvaṁ niścalatattve jīvanmuktiḥ || 9 ||

Bhaja Govindam Bhaja Govindam Govindam Bhaja mudhamate

First step is satsaṅgatve nissaṅgatvaṁ Seek the company of the good people, saints, gurus. This will give Vairagya, non-attachment. nissaṅgatve nirmohatvam when this non-attachment comes, then we are free from the delusion. nirmohatve niścalatattvaṁ when pride, ego is gone this leads to awareness of reality, understanding who I am, what is my nature? I am the happiness. Unnecessary I am seeking the happiness outside. niścalatattve jīvanmukti then we are free forever from our ego, jīvanmukti happens. So that is why Bhaja Govindam Bhaja Govindam worship Govind all the time. Govindam Bhaja mudhamate Adi Shankaracharya sometime very strong word he uses mudhamate He says Fool. He was telling in Varanasi to a Sanskrit scholar, mudhamate. Just repeating what you know it doesn’t, we have to adopt a part and parcel. Then the life shines.

First is seeking the company of the good, then dūsari rati mama kathā prasaṃgā second is to cultivate a deep interest, stories of Bhagavan’s life, who is Bhagwan? What is Bhagwan? So, inquiry starts, Katha Prasanga.

gura pada paṃkaja sevā tīsari bhagati amāna|

The third form of devotion, humbly served at the feet of the Guru.  Narada Bhakti Sutra also shares Bhakti anybody can get. But to go higher Bhakti, you need the Guru. Because anyone can start the journey from anywhere. But slowly we have to know what is this param bhakti. Now we have to start serving Guru.

cauthi bhagati mama guna|

gana karai kapaṭa taji gāna||

The fourth is to sing Bhagavan’s glories and virtues adapt. And leave the deceit. We go Satsang.

But then Nissang happens with socialization etc. What happened? Why we do not surrender to Guru? Because our ego is very strong. Why do I need the Guru? I understand, I can read book. I have more qualification than the Guru. So, solidified that ego doesn’t allow. We want to live in our comfortable life. So, we live in our Vasanas.  So, that is why this kapaṭa we have to leave it.

maṃtra jāp mama dṛḍha bisvāsā|

pañcama bhajana so beda prakāsā॥

Fifth form of devotion is praise in the Vedas. Vedas says, maṃtra jāp, we must do. Bisvāsā, have a form of faith. But how would you know that what mantra and why do I even read the Vedas? And what is the glory of the Vedas? All these things, all these questions will come. You know why these questions come? Because we have not found the Guru yet. Guru will teach all these things. Then the Shraddha, believe will come.

chaṭha dama sīla birati bahu karamā|

nirata nirantara sajjana dharamā॥

Sixth, is self-restraint, control of the senses, nurturing gentleness, renouncing excessive pursuits in life, formally walking the path of good conduct. Gurudev also says, “If you want to further reduce the quantity of the thoughts don’t gossip too much. Don’t unnecessary watch the news”. More thought, more weight on the mind has too many orders. When you’re reducing the quantity, then we can develop the quality. Finally, turn the direction, quantity, quality and direction.

sātvã sama mohi maya jaga dekhā|

moteṃ santa adhika kari lekhā॥

Bhagavan Ram Chandra ji is saying, “I don’t come very often. But I send many gurus, many people in your life. And those represent me.” The seventh form of devotion is, behold me, equally in all beings, animate or inanimate. Bhagavan says that the saints are even greater than Bhagavan. Bhagavan Krishna, in his Avatara he might have helped thousands. But after his departure, billions, same thing Tulsidas ji says Name of Ram is bigger than Ram.

āṭhavaṃ jathālābha santoṣā|

sapanehuṃ nahiṃ dekha’i paradosā॥

Eight is to remain contented with whatever one has and never to see falls in others. Swami Tejomayananda said once, “There is no person in this world at this time, who doesn’t have what he requires in life. God has provided everything.” If you do not have, it means you are expecting more requirement than you deserve. Gurudev also says, “You will not get what you desire, you get only what you deserve.” A Sadhu doesn’t live in star hotel, he lives in all-star, millions of stars. When we go on vacation we want star Hotel, complain about everything or ask to get things for free. But Sadhu has free air, free sunshine, free boarding and lodging. The Raja of Uttarkashi brought Swami Tapovan Ji, very fancy outfit as a gift. Swami Tapovan said, I already have few and can’t take care of it. Sometimes in the pictures Swami Tapovan ji has one piece of cloth, happiest person.

navama sarala saba sana chalahīnā|

mama bharosa hiyaṃ haraṣa na dīnā॥

The ninth form of devotion is, have a nice behavior towards all, an unwavering faith in me and a heart free from any despair, excitement and this in that. Our Acharyas in hundreds of years, they have said, you develop even one, the other will come.

nava mahuṃ eku jinha keṃ hoī|

nāri puruṣa sacarācara koī॥

Bhagwan says, if anybody has even one of this, I love that person. This is called bhakti.

soi atisaya priya bhāmini moreṃ|

sakala prakāra bhagati dṛḍha toreṃ॥

Bhagwan says, you said you are uneducated, you are poor or you do not know anything, you are low caste. Being very dear to me, you are very, very dear to me. Your devotion has all the nine.

Siya Rām-maya sab jag jāni|

Karahun pranām jori jug pāni||

Sant Tulsidas, says in this famous Chapai “Once I understand, I see Lord Rama in every person. And that is why I bow down to every person. Because I don’t see the person, I see he is another form of Lord Rama.” That is the real bhakti actually.

Tulsidas ji in Aranya Kanda has written nine forms of devotion that we also find in Bhagavatam for Bhakta Prahlad is Navada Bhakti.

Discussion Subject:

Having studied the nine forms of devotion which of the nine forms feels easiest for you to practice, in your daily busy lives which one of those is the most challenging to achieve.

Support through the Ashraya Circle is available to anyone who seeks this. Please visit the webpage for more information: https://www.chinmayaniagara.com/connect/ashraya/

1. Tamas (Inertia) 

Inability to follow through on what we know is right like not waking up early poor habits and lack of discipline. There is a behavior mismatch.

When dealing with tamas, focus on changing behavior, not overthinking intention. Even imperfect motivation is acceptable.  Action with imperfect intention is better than inaction. The priority is to build discipline and consistency

2. Rajas (Agitation)

Even while doing duties, the mind is disturbed with anger, stress, anxiety, and frustration. The problem is emotional disturbance despite action.

When dealing with agitation, the issue is not primarily action, it is internal experience. The root cause of agitation is  “I am right” and “They are wrong”. Agitation arises from rigid perspective  and ego-certainty. The core practice here is to change perspective, not the situation.

An example is the story about the father on a subway with children who are causing a lot of noise. At first, he appears irresponsible and this creates anger for other passengers. When new information becomes available that he just lost his wife, the anger instantly changes to compassion.  One’s emotion did not change by controlling behavior; it changed by shifting perspective

What is needed is a perspective shift. The obstacle is the deep conviction that “My view is correct”. The solution is to introduce the possibility of alternate interpretations.  Without humility, there can be no perspective shift and without a perspective shift, there can be no inner peace. 

Philosophical Foundation — Levels of Truth

Reality operates at multiple levels:

1. Subjective (Pratibhasika) — dreams, emotions
   
2. Transactional (Vyavaharika) — everyday world
   
3. Absolute (Paramarthika) — ultimate truth
   

What is “true” depends on context and purpose. Currently, we don’t see truth, we see utility. Human perception is shaped by survival, not truth.

We naturally interpret the world based on usefulness, advantage, and protection of “me and mine”. The three instinctive drives are:

• Putreshna → legacy / relationships
  
• Vitteshna → wealth / security
  
• Lokeshna → recognition / status
  

These drives reinforce the survival mindset and an ego-centered perspective

The turning point is to ask yourself “What is my goal? If the goal is survival, anger, defensiveness, and ego are justified. However, if the goal is peace, then agitation is not justified even if the world agrees with you.

So, choose a perspective. In uncertain situations, multiple interpretations are possible. Choose the one that reduces agitation and increases clarity. An example is:

• “This person is cheating me” → anger
  
• “This may be a misunderstanding” → calm
  

 Choose the perspective that supports peace. Truth is not what is logically provable.  Truth is what supports your evolution and peace,

Spiritual Knowledge as Tools

Teachings (karma, Brahman, etc.) are not just concepts, they are tools for perspective shifting.

• If a perspective creates:
  
  • Peace → valid
    
  • Ego/arrogance → misapplied
    

Q & A

Question 1: How do we deal with frustration toward others’ behavior?

A: Adopt the perspective of karma. People are shaped by their past experiences and their behavior is not entirely “their fault” This perspective reduces judgment, increases compassion and removes superiority. However, use this perspective appropriately, not as justification for apathy

Question 2: How do we practice this when agitation is happening?

A: 3-Step Practice:

1. Conviction
   
   • Truly believe: “If I’m agitated, I must change”
     
2. Practice
   
   • Repeatedly return to this understanding
     
3. Daily Reset
   
   • Pause during the day
     
   • Re-align intention (like prayer before action)
     

Constant remembrance builds mastery

Question 3 : Is choosing peace avoiding responsibility?

A: No — distinction is critical:

• Avoidance = not acting when you should
  
• Wisdom = acting without agitation
  

Example:

• Discipline a child → required
  
• Being angry while doing it → optional
  

Goal: Perform duty + maintain inner peace

Question 4 — Is repeating mistakes tamasic?

A: If inconsistency persists:

• It is often a tamas issue (behavioral)
  
• Not a perspective issue
  

Practical Tip:

• Increase responsibility
  
• External pressure can build discipline
  

Reflection Question

• What is your most recurring source of agitation?
• What perspective are you holding?
• What alternative perspective can reduce agitation?

May 10, 2026

Shankar ji shared about himself before starting the class. Shankar ji studied in Trinidad Ashram with Swami Prakashananada for two years. Since then, Shakara ji has been teaching classes with Vivek ji. Vivek ji asked Shankar ji to share his reflections on his experience with Bhakti. For longest time Shankar ji thought Bhakti is having this intense feeling, this longing for God, this feeling of love towards divine. Shankar ji is logically minded; emotions do not come easily. Shankar ji felt distant from this concept of Bhakti. Shankar ji thought if he is not having these feelings, what can he do with Bhakti?  In other words, let Shankar ji wait for this feeling to come on, then Shankar ji will engage in particular practice sincerely like Pooja or Japa feeling sincerity first, then practice. Over the years with trial-and-error Shankar ji come to understanding that Bhakti is not a feeling, but it’s practice. The feeling is Bhakti also but that doesn’t come and go it is the result of the practice.

The first insight into Bhakti is about practice not what one is feeling internally. What exactly is the practice, what are we trying to do when we are trying to grow in Bhakti? At the fundamental level, we constantly associate things and experiences in the world with Divine.  For example, when managing Shankar ji’s 3-year toddler’s tantrums it is easy to frustrated. In Bhakti it’s not instinctual, association should be an expression of Divine. What am I supposed to learn in this Divine Experience? In other words, let me not try to change the experiences I am having or circumstances/situations I am in. Let me try to connect what I am experiencing to Divine. How do I see this as divinity itself, as God manifesting right here, right now? It’s that ability by default associating all experiences as divine experiences is sign of Bhakti or growth in Bhakti. Constantly tearing up being in Aww state is the highest level of Bhakti. First experience of Vedanta for Shankar ji was, during Yatra with Vivek ji. Shankar ji attended Pujya Swami Tejomayananda ji’s Satsanga of Ramayana at Chinmaya Vibhuti. During that whenever Pujya Swami Tejomayananda said word Rama Shankar ji could feel the emotion, tearing up the strong love in Pujya Swami Tejomayananda.  This level of Bhakti is at the very height. First point is Bhakti is practice not feeling. The practices that we engage in should be that we are constantly remembering everything we are experiencing is nothing but manifestation of Divine.

What are some of practices that help us to feel that divinity is in front of us? The first is Gratitude. What does it mean Gratitude? What would being grateful, writing gratitude journal do? Shankar ji understood gratitude very recently. When Shankar ji was driving in the jungle near Trinidad Ashram and seeing so much of life of with lots of varieties of plants, insects. This Verse from Viveka Chudamani came to Shankar ji where Adi Shankaracharya was describing rarity of this human birth, how rare to be born as human to be exposed to teaching of Vedanta studying under qualified teacher. Shankar ji really felt at that time in the midst of being parenting phase of the life. Shankar ji was thinking of being a good husband, good parent and worry about Satsang, Sadana, Seva later. This might be manifestation of Shankar ji’s own Tamas his personality to postpone it to be later. This was Shankar ji’s mind space in Trinidad. It is only then Shankar ji was thinking what was he waiting for, this is THE chance. When will another opportunity like this manifest to be born as Human, to be even exposed to this Vedantic idea that we are joy itself and to be studying under qualified teacher, to be taught this systematically. You have to have conviction that God is all I seek in life only then, will this knowledge be revealed to you. When Shankar ji really felt that he was so privileged right there, really felt that gratitude only then ideal of gratitude made sense. It’s not finding things that we are grateful in mechanical way, it is thinking that how blessed we are to be in this particular moment, in this particular circumstance. Gratitude is really an expression of acceptance of the feeling that I don’t want these circumstances in my life in any other way than they are even though they may be filled with sorrow/challenge. Why? I deeply feel all of these experiences are leaning me to our Goal. Therefore, I am happy where I am, I need nothing to change externally. More than that, that divinity in whatever form it comes is here with me, guiding me every step. Shankar ji when he thinks about the past how amazing divinity is even though how sorrowful past is, even though Shankar ji made mistakes, this led him to this moment, to these teachings, the person he is today.  That’s what acceptance in gratitude is. All that sorrow we experience; all the mistakes we made have led us to right now. Gratitude is really an expression of acceptance of the feeling that I don’t want these circumstances in my life in any other way than they are even though they may be filled with sorrow/challenge.

Our Vices as seekers fall into the category of Tamas or Rajas. Roughly we can assess, the Guna, that predominates in our personality based on the vices we struggle with the most.  The reason why Shankar ji is bringing this up is Shankar ji struggled with Tamas, more than rajas. Shankar Ji’s vices are more along the lines of lack of consistency, procrastination habit, discipline etc. Fundamentally Tamas is an expression of our own inner doubt, that we don’t feel like we can reach the goal because we don’t have the clarity, the certainty that, yes, I can reach the goal. One practice that helped Shankar ji a lot is to visualize that his Ishta Devata is there with him, holding when you fall telling, you can do it.  Why? Because I am here with you. In Tamas, for a long time Shankar ji always felt like, he needs to overcome Tamas with self-effort, discipline, willpower. With that strategy, Shankar ji felt like it’s very inconsistent. Sometimes, that doubt of inspiration was there. Shankar ji was consistent for a long time. Another time, it wasn’t there. Instead of relying on willpower, in the context of Bhakti is, Surrender, surrendering the problem at the feet of the Lord. Oh, Hanuman, how can this bad habit/Vasna be stronger than you? Who is with me, right now holding me, lifting me up, what can be greater than your strength? This willpower that I feel like I need to develop is your power and you are here with me. This is a visualization. Do it with your Ishta Devata in your own way with the sentiment of the divine is being with you, encouraging you along the path. That it’s their power that they’re lending to you in your pursuit of growth. That’s the feeling you need to cultivate, especially when you feel like you struggle with Tamas.

If you feel like you struggle with Ragas more, things of agitation or fear or jealousy, anxiety, along that nature. Typically, when we are in Ragas, we feel like the world is causing our mind to be agitated. The practice/visualization here is whatever is the source of my agitation, see it as an expression of your Ishta Devata. For example, Shankar ji’s son is starting a temperate tantrum causing frustration to Shankar ji and his wife. Shankar Ji visualizes it and sees this is baby Krishna here in front of me. Oh, Krishna, what is it you’re trying to teach me in this moment? What is it that I’m trying to learn in this moment? How am I supposed to grow in this moment? Whenever we find our mind is agitated, for whatever reason, put the source of the agitation, make the form of that agitation, God in whatever form best suits you in the circumstance. Ask the question, is it that supposed to be learning in this moment? Upasna, is in its simplest form, is visualization. Pooja, is a form of visualization. All of it is just trying to get in the mental habit of associating the things in the world with the divine. How do you increase that association? Repetition.

The first overarching point, is Bhakti is practice, not a feeling. The feeling will come and go. It is the result of practice. It’s the result of the state of our minds. Ultimately, it’s not the feeling that we’re after. It’s the consistency and practice that we’re after. We are after the natural instinctive association.

The next overarching theme, maybe the last point. Shankar ji grew up in the U.S. So, this may be more of a modern problem. For a long time, Shankar ji never really felt like he needed to believe that God was real. This idea of God the question of, did Rama actually walk on this earth? Did Shiva actually walk on this earth? It wasn’t a question that needed to be answered. Shankar ji I always thought, it doesn’t matter if God is real or not real ultimately, these teachings in the Bhagavad Gita or these teachings in our Shastras are to help my growth. Whatever helps me grow, that’s good enough. Shankar ji always thought the question of God was a question of belief. Shankar ji needs to believe that Rama walked on this earth. Shankar ji needs to believe, for whatever scientific evidence, that there’s a God, that there’s a creator, very logically minded way of conceiving, but the other question of, does God exist? Shankar ji feels like he has come to appreciate more is that it’s not a question of belief, it’s a choice that we make. Does God exist? That’s not a belief question. That’s a choice question.

Shankar ji will give brief synopsis about Life of Pi is a common book that kids read in school. There’s this young boy who is the only survivor of the shipwreck. The book is about the boy telling his story of what happened during the shipwreck and everything that transpired to two people from the insurance company who came to investigate the cause of the shipwreck. The boy talks about how the ship got wrecked. He was stranded in a lifeboat. And who else was on this lifeboat with him? There was this majestical tiger. There was this orangutan that came up to the lifeboat on a boat of bananas. There was this hyena that was with them. And a zebra. And over the course of the journey, the hyena attacked and killed the zebra, the orangutan. The tiger killed the hyena. They made it back to shore. These interviewers are like, what are you talking about? What really happened? We don’t want your story. We want to know what really happened. We don’t believe your story. Now this boy, he asked them, why don’t you believe my story? Do tigers exist? Yes. Do zebras exist? Yes. They all exist. What’s so unbelievable about the fact that they, all of these existing things are happened to be come on this lifeboat. They couldn’t believe it. They were asking about what really happened. The boy shares, “I was the tiger. My mother was the orangutan. The cook on the ship was the hyena. And the zebra was this injured sailor. The cook killed the injured sailor for food. He killed his mother. And ultimately after that, the boy killed the cook. Now he asked them, is this a more believable story? Is it really believable that there is such a person that would kill someone just to eat their flesh to survive? Is it believable that a little boy would overpower and kill this person? How is that more believable than all of these being animals?” The idea that he eventually got these people who were interviewing to convey is that really when we’re talking about faith, we don’t really analyze what we mean when we say faith.

We are talking about Bhakti. We use Bhakti all the time. We have faith that our car will take us to our destination. That whoever is driving the car will get us there safely. That the bread I’m eating is edible and what makes me sick. We have faith in all facets of our life. But for some reason, when it comes to the question of God, we have doubts. We say, does God really exist? How do we know? Why is there so much suffering if God exists? This may take us on a slight tangent as logical brain becoming more active. What is God talking about? Theory of evolution in its simplest form, it is survival of the fittest. The traits that maximize the species chance of survival. Survival of the fittest. If we think about this theory of evolution, we as human beings optimized for survival. All of the traits we have, all of the qualities that we have, are the process years of evolution, which help our species survive across time. There is a pen here. If we ask, what is this? Everyone will say, this is a pen. This is one object called pen. There’s like six faces on this pen, which are touching each other. The question is, why don’t I perceive this as six objects that are just touching each other? Why is that not my experience of the pen? Another question you could ask is, why do we delineate between the plant and the soil in which it’s growing? Why even make the distinction at all? Why do I perceive it as two entities and not one? Or in the case of the pen, why do I perceive it as one entity and not six? Tying this back to this last discussion on evolution, we say that we’re optimized for survival, which means we view the world essentially as tools that we can perceive. Things in the world appear to us as tools which can aid us in the pursuit of survival. That’s why we see this as a pen, because perceiving it as six objects touching each other has no benefit to my pursuit of survival. But this one unified object called pen, this helps me write, this helps me transfer ideas. Why distinguish between the soil and the plant? Because it’s beneficial to know that distinction in my pursuit of survival. What is Shankar ji trying to say is, what are we not optimized for? Perceiving truth. We don’t see the world as it really is. We see the world in a way which helps us pursue this instinctual goal called survival. The reason why Shankar ji brought all this up is when we say does God exist, we think this is a factual question. Just like I see a pen here, can I see Rama right here next to me? Was Rama a factual reality like this pen appears as a factual reality. The understanding that we come to is that, no, the whole question is wrong.

In Vedanta, a very important fact is that there’s different levels of reality. The highest level, Paramarthic level, what does this world look like from God’s perspective? The next level, Vyavaharik level, is what does this look like for us, individual beings? The lowest level is Pratibhasik, what does this world look like from our, from a very subjective view? This is like emotions. The things that only I experience, the mirage, dream, those are all like Pratibhasik. Vyavaharik mean transactional, what we’re experiencing right now in the waking state. This is called the transactional level of reality. It means when we’re transacting with someone, what’s the first consideration? What do I want? What do I want will determine the correct level of reality through which I view this world? In other words, what I’m sharing is if my goal is survival, most of us probably don’t think our goal is survival.

In Bhaja Govindam, there are the three Eshanas. Putra Eshana, the desire for family, progeny, legacy, permanence. Vitteshana, the desire for resources. Lokeshana, the desire for attention.

All of those three broad categories of desire, you can say fall into the pursuit of survival. Those are biological imperatives to help us in this grand evolutionary pursuit of survival. We are beyond survival. But anytime we do something for attention, that’s an expression of our desire for survival. It’s an instinctual, biological desire. All of this is to say is that if the motivation behind my actions falls into those three categories, attention, family, resource, gathering, it’s really an expression of my desire, my pursuit of survival. If I’m pursuing survival, then how I view the world as distinct objects is valid, that is the appropriate level to view the world. This is a pencil, because it helps me with survival. It is valid for me to get angry at someone if they insult me, because I’m protecting my status. So, all of that is valid if the goal is survival. But I think all of us here are here joining this class, because we have come to the realization that that is not our goal. We don’t want to be pursuing survival. We want to be pursuing something greater. What are we in pursuit of? Permanent joy, independent joy, God.

Vyavaharic means transactional. What determines the transaction? What do I want? If I want survival, then how I normally view the world is fine, valid. If I seek God, independent joy, then how should I be seeing the world? What is the correct level, transactional level, through which we see the world? In other words, what am I maximizing for? Evolution is maximizing for survival.  What am I maximizing for if my goal is God realization? Quietude of mind. In other words, in any experience, if my mind is getting agitated, I know that I’m viewing this situation wrong. It is the result of wrong thinking. My conviction has to be my agitation is the result of wrong thinking. We all know how we feel whenever our mind is agitated. As a spiritual seeker, we have to have the conviction that any time our mind is agitated, it’s the result of our own wrong thinking. It’s our own fault not others. How do I think about this situation differently such that I am moving towards quietude of mind? All of this came from this basic understanding of Bhakthi that it’s a choice, not a belief. What’s the root of the choice? What’s at the core of the choice, is what is it that I’m seeking in this love? If I’m seeking permanent joy, then I need to choose to see God in every moment. Every source of agitation is a manifestation of the Divine, helping me move towards quietude of mind. That’s the choice we have to make. What is required is in every moment I choose to see Rama here with me.

Two main topics that we discussed today about Bhakti. 1) Bhakti is a practice, not a feeling. 2) Bhakti is a choice, not a belief.

Discussion Subject: What is a persistent challenge or a persistent source of agitation in your life? Identify it. What has been persistently agitating you, a challenge that you’ve been constantly facing? What is God trying to teach you in that challenge or source of agitation?

Shankar Ji: A scientist may say “What are you talking about? How do you know God is teaching anything with this challenge?” No scientist, this is just a random challenge. Everybody has challenges. This is just a function of accident or randomness or probability. Your whole premise is wrong. You are operating from the mode of survival. We are operating from the mode of God realization. Therefore, the question is, not whether God is real or unreal or true or untrue, it is what is the most beneficial way to view the circumstance such that I’m moving closer to quietude mind? The best way to view the world to move towards quietude mind is to see everything as divine. That is what makes it true. The fact that it moves us closer to quietude of mind makes it true. For Shankar ji always has this Poorva Pakshi, this debating opponent in head, which is characterized by the Western materialist scientist mindset. Shankar ji always has that doubting person in his mind. This is Shankar ji trying to gain his own sense of clarity is No, it is true that all of this is for our evolution. That this has been given to us by the divine for our evolution. How do I know it’s true? Because that’s the most beneficial lens through which to view the world to help me move towards quietude mind.

RAW: What we said about Bhakti ultimately is that we’re trying to develop a new habit. What’s the new habit? To associate all of our experiences as divine experiences. To see God with us here and now in every moment. What is it the thing which prevents us from being able to do that? It just doesn’t come naturally become too consumed in our daily responsibilities that we just forget. Which is why all of Sanatana Dharma has been structured in such a way that we are constantly forced to remember the divinity in every moment. What is the one of the best ways this has been structured into our tradition? Invocation Mantras. There is a Mantra as soon as you wake up a Mantra before you take a bath, the Mantra before you study, a Mantra before you work, a Mantra before you eat. For everything, there’s an invocation. Why? It’s not to appease some Gods. That’s not the best way that we can view it. Really, all of those practices are meant to help us remember the true purpose behind why we’re doing what we’re about to do. So, RAW is to chant an invocation before we engage in our next activity. It can be Aum or Ram or I am Joy. Aum Nama Shivaya, right before we start driving. This is supposed to help us get in the habit of remembering. Everything that deals with the mind, deals with the level of thought is really governed, by Vasanas. The simplest way to understand Vasanas it’s just our habits. We have to re-condition the mind to develop a new habit, that maximizes our chance to move towards quietude of mind. One of the best boons, as a parent, was Shankar ji and his wife started learning Bhajans to sing lullabies. They’re constantly stuck in head. That’s why all of the names, which we are given in our tradition, are names of the Lord. Because every time we say a name, we should bring us back to, this is the Lord in front of us.

Yatra comes from Ya which means “to go” – the mind being moved, not the body. Any yatra has a high impact when it is uncomfortable. 

Re-orienting ourselves to these virtues:

1. Vairagya (independence) 
2. Viveka (prioritization)  
3. Dama (calmness of body) – When our body is calm, then we can direct our senses. If we don’t know what our body is doing, it is not calm. The best way to keep it calm is by exercising. The sign that you are exercising is you feel at ease in your own skin, because then you are disidentifying yourself from your body.
4. Shama (quietness of mind)

Communal Reflection question: How can we be less affected by society’s definition of beauty?

Shared Reflection summary:

1. Appreciating what we have 
2. Accept things as is and don’t give too much meaning to society’s definition 
3. Make peace your passion and be independent of what society is forcing on you 

Question 1:

How do I reconcile the need for closure with accepting Bhagavan?

Vivekji’s Response:

The need for closure in relationships is pointless – conflict is the nature of creation. You can encourage but not force closure in conflict. You decide when something is closed.

The need to be with Bhagavan is the closure we need. Shift your effort from creation to consciousness. Let go of finding closure in the world and direct that effort to finding closure with Bhagavan. 

Question 2:

What is love? When actions are born out of duty or obligation, are they any less than actions that come out of love?

Vivekji’s Response

Society’s definition of love is extreme attention. A love that doesn’t grow is not love. Vedanta’s teaching is to identify with more – society, humanity, Divinity. When you identify with all, you transcend love. 

If you love Bhagavan, you will love your responsibilities. If you love the ends, you will love the means. This way we can make everything more meaningful and joyful. 

Question 3: 

When you are able to feel emotions but are not bound by them, is it because you are not fully engaged with your environment? Is it lack of care?

Vivekji’s Response:

When you are tuned into the higher, all that is lower has a lesser effect (or no effect) on you. When you are pushed by a one year old, you don’t move because you are bigger than that one year old’s actions. 

For one who is wise, their level of compassion is bigger than worldly love. A guru who truly cares for their disciple will not tolerate indiscipline. So a wise person can help another without being affected by it. 

Question 4:

Stepping deeper (rather than stepping back) is the right way to respond when overwhelmed with responsibilities. How do you step deeper without stepping back? 

Vivekji’s Response:

Stepping back is temporary. If you do not know how to swim, you cannot rescue someone who is drowning, instead you should find someone who can help. Stepping back is a beginner’s strategy – it is easy, it is comfortable, but we should not stay there. 

Context does not matter. Stay where it is hard and look deeper. Infuse more inquiry into what you do. As you become more dedicated, you simply do everything for Divinity more. 

Question 5:

What is the difference between self-absorbed, selfish, and selfless acts?

When we move from worker to organizer to thinker to leader, how should our thinking change?

Vivekji’s Response: 

The tamasic sentiment is self-absorbed (harming yourself and others), rajasic is selfish (harming myself but not others), sattvic is selfless (helping myself and others). So, if your actions are to help yourself so you can help others, that is sattvic (e.g. exercising). Be honest with yourself. 

The sun’s rays are not as hot as the sun. Just because you are doing something does not mean you are feeling it inside. The guna and the karma can be different. Evolution has nothing to do with karma. If you are a housewife but do it with bhava, then you are closer to enlightenment than someone who is running a spiritual organization but does it for position, possession, power.

Reflection Assignment

Last week: What are 3 “yes”s and “no’s you bring into your life? 

Lowest priority is home responsibility, preparing for class takes precedence over that. 

This week: Watch the documentary: Matter of Time

May 3, 2026

Vivek ji was part of Pujya Swami Chinmayananda’s life, work, and teachings celebration in Cleveland yesterday. There was Hanuman Havana. Vivek ji is sharing three powerful reflections from this celebration.

1. Bhavan Krishna shares with Prince Arjuna in Bhagavad Gita’s Chapter three, about how this universe is a wheel. This wheel is moving, and there’s hubs, and there’s spokes, etc. Vivek ji felt like a wheel at this Hanuman Havana, people were serving with different kinds of tasks, and particularly the younger were working really hard. That was powerful.
2. Secondly, the only reason Sanatana Dharma is Sanatana is because of our Parampara. It is not because of our Mandirs, and it’s not because of our Ashrams. Vivek ji has been doing this for too long, too full time to feel otherwise. It is only because of our tradition of teachers, because we all need someone who is live to bring us to life. Bricks and mortar wouldn’t do. Everyone here who understand Pujya Swami Chinmayananda more, Sanatana Dharma is only Sanatana because of our tradition of teachers. So, first thought was about the wheel, the second is about sustainability.
3. The third powerful reflection is the connectivity of everyone who joins us on Sundays. There are seekers join in cars, from university, with kids, without kids but everyone comes together. In a world that’s becoming more separatist. Everyone wants to separate, but this is a great effort and expression of the opposite. This morning Paduka Pooja was completed it is everything is really providing us this sense of unity.

Vivek ji is sharing a story of left hand and right hand. In the Mahabharata, Karna is known to be Dana Veera. He is great when it comes to generosity. Once Karna was rubbing oil on his body and sitting in the Sun. There was a Bhikshu, one who needs food/funds, came to Karna. Because he was a Prince, his vessels are made up of jewels. When this Bhikshu came, Karna immediately gave that valuable vessel to this Bhikshu with his left hand. Bhikshu smiles says to Karna “In our culture we give with our right hand”. Karna responds by saying, “Please forgive me, but the reason I offered with my left is by the time I had to transfer it to my right, my mind could have changed”. The point of all of this is not to calculate. Vivek ji finds that we have this very calculated method like we invite only those who invited them for weddings etc. like it’s an exchange program. Vivek ji feels like in Sanatana Dharma often in our practice $100 is what I’m supposed to give. But it’s 2026, we still do not have the same house from 1950. How come your house is bigger, but our giving isn’t bigger? That’s what Vivek ji means by not calculating. One should give with their heart, not with their mind.

Vivek ji smiles inside when people say, “I love the do-on-grass. Or I love the impossible Whopper at Burger King”. Vivek ji shares this because we don’t love the do-on-grass or an impossible Whopper. Maybe we prefer that, but love? That is a very, very, very serious word and feeling, which is reserved only for the divine. What we are doing in Bhakti Time, this being week 30, is giving the right value to word so that we give the right value to what that word carries. Having the right value and following is really an expression of Dharma. In English, Dharma might be described as Righteousness. But we don’t use the word righteousness. Righteousness really is rightness. Suppose we pay too much for something that’s not a value, that’s Adharma. You can complain about that or sue for that. In Bhakti Time, we’re trying to really feel the only one who loves us in its fullest way, is our original parent. For us to offer the same reciprocity. Vivek ji will read really powerful right example, to help us to feel this from great book Mysticism of the Mahabharata by Swami Jyotthirmayananda. This is deep into the book, after people would pass away in the in Kurukshetra war were brought back to life for one day to really heal their wounds with each other. Rishi Vyasas was able to do this. “Sage Vyasa’s miracle also sheds new light upon normal human concepts concerning the pathetic nature of death. Because the human mind is limited, most people hold the concept that anyone who is alive is fortunate and anyone who is dead is miserable. It is due to ignorance alone that a person feels that someone who has died is alone and neglected, deprived of all of the pleasures and glories that exist in the mortal world. In the divine plan, which is an expression of the immense compassion and Omni potency of God, no one is ignored during life or after death. Everyone is being taken care of in the best way possible, whether in the physical body or without it.” When we come back to love, people around us can’t love us when we die and in our next life. Only Bhagavan can, to love Bhagavan.

The first part of Bhakti time was tuned into the word why? We invested 10 classes into why Bhakti hope being Yukthi evolves to Shraddha. Yukthi means Logic. Most of us are pretty rational. But that rational has to evolve to faith. Logic can only take us so far in life after that faith continues to help us to be happy, to keep smiling. That was what we tuned into in terms of Why Bhakti. The next wave of Bhakti time was how Bhakti, we invested 9 weeks into the Navada Bhakti, the nine expressions of Bhakti, three months into the Navada Bhakti. The hope being that we feel Bhakti is a way of life. People describe Sanatana Dharma as way of life. The word way, means you have to live this. Way of life really means way of living; this is what we try to orient ourselves towards. On Thursdays, starting in September, Vivek ji is going to begin teaching Hinduism 101, an entire 32-week course on Hinduism. Vivek ji often shares the action

statement of Sanatana Karma is Study and discipline. There’s many who study, but they actually don’t

follow what they’re studying, which means they don’t understand Sanatana Karma. The final wave of Bhakti time from Why to How, to Who. That Who is us. If we followed what Vivek ji has described so far as 22 weeks of why and how, then we should feel Who is me?  The who of Bhakti we have followed so far, we have invested in so far is the signs of Bhaktas.

The Kata or the personality associated with this is Ranthi Deva. Ranthi Deva wants to live in the hearts of people to absorb their sadness, that way they can feel who lives deeper in one’s heart, Brahma, Vishnu, and Mahesh. Vivek ji shares “I can’t even fathom having that prayer. I’m praying to take away other people’s sadness, but it can’t just float away. That means I have to take it upon myself”. Ranthi Deva is amazing.

The second part of “Who in Bhakti time” is the sincerity of Bhaktas, from signs to sincerity and the icon of this is Sri Vibhishana, born in the worst context, but he was sincere. We are not born in the worst context, so sincerity should be more natural for us.

Third S is the system of Bhaktas.  Vivek ji had shared about how to offer Pooja. It really is Vivek ji’s wish that everyone has their own altar and offers Pooja every day. We do Pooja to our teeth by brushing, Pooja to our muscles by working out. For us to have Pooja towards the one who gave us our teeth in our gym. Upasana is Sanskrit synonym that captures what Pooja is. Upasana means to “Sit Near”. Smoke that came out of Vivek ji’s hair when Vivek ji was washing hair today because Vivek ji was sitting near Havan smoke. Now imagine Vivek ji sat near the divine, Vivek ji will start to invoke the same.

The fourth part of Who, when it comes to Bhaktas is the Service. The icon is Sri Bharatha. Today, our teachers were holding Pujya Gurudeva’s Padukas on their heads. Sri Bharata was holding Sri Rama’s Padukas. The two signs that you’re actually serving are less deserver-ship and less doer-ship. Those in high school if they have a strong sense of deserver-ship, they compare.  Comparing falls into Competing. Competing falls into Jealousy. Jealousy falls into insecurity. Most of us feel we wish we could be less insecure. Sometimes we think it’s because my hair is not beautiful or I’m not married to the right person, but really insecurities because of that deserver-ship. Those who don’t have a strong sense of deserver-ship, they don’t compare.

In all of this, then we had a review of the who in terms of Bhakti time and then the sharing began. We’ve already had one guide share. Two more guides are going to share in the coming weeks.

Vivek ji really loves Bhakti time because anything that’s systematic just makes more sense. Matters that are non-systematic, they’re fun to listen to, but they don’t stay with us.

The fifth and final part of the who is a Bhakta is on the Security of Bhaktas. The science behind this is Mumukshutva, the deepest and factual deepest need of ours is the need for a oneness. The factual most intense need of ours is the need for oneness and until we feel that oneness, there will always be the trace of insecurity. But for the one who’s flowed through the why and how and now they are the who, that Mumukshutva feels like Moksha. Then the scripture that supported this Vivek ji referenced Bhagavad Gita Chapter 9 verse 27. Vivek ji going to refer to one more verse now.

kāyena vācā manasendriyairvā buddhyātmanā vā prakṛteḥ swabhavāt

karomi yadyat sakalaṃ parasmai nārāyaṇāyeti samarpayāmi

nārāyaṇāyeti samarpayāmi

Vivek ji is giving English translation. “Whatever actions I perform with my body, speech, mind, or senses with my intellect, or ego, or by my inherent nature, whatever they may be, I offer them all to the Supreme Narayana”.  In Kata, last week Vivek ji taught us about Sharada Devi, Sri Ramakrishna’s spouse. Her vision was on oneness, which means all of her verbs follow oneness. Please try to remember that sequence. If one’s vision is on oneness, then all of one’s verbs will follow oneness whether cooking or cleaning or walking or talking.

With this summary now that Vivek ji has offered, about the why, the how, and the who. The who once again is the five S’s

1. Number one, Signs.
2. Number two, Sincerity.
3. Number three, System.
4. Number four, Service.
5. Number five is Security. Bhakti can provide the security that we need.

Discussion Subject: Share what security feels like for you.

Seekers shared to have a quiet mind security. It’s not about your Parastiti, which means context, but your Manostiti, which is your content. Another seeker shared it’s smiling for no reason. My heart is so full. I can’t help but smile then.

Vivek ji’s reflection is the way to feel security is to incorporate God which was last weeks RAW. The way Sharada Devi did, she really incorporated the God that every verb is tied to God. So how can there be any insecurity? Pujya Swami Tejomayananda shared, don’t tell God how big your problems are, tell your problems, how big your God is. That’s just totally different narrative. And for Vivek ji, most personally, security feels like you’ve been saved. Without Advaita Vedanta and the related trust triangle, undoubtedly Vivek ji would be alive. And undoubtedly there would be some pleasure, possession, position in Vivek ji’s life, but there most definitely would not be peace. Vivek ji knows that for a fact. And Vivek ji thinks we do too, for us. So, security feels like being saved.

Vivek ji was offering of Dakshana to all of us. Sundays are lovely. And Sundays with Bhakti time is even more lovely. A special offering of Dakshana to those in Fairfield, to those in Cleveland, to those in Niagara, because you get the whole center involved. That really is one of the responsibilities that Raja Pritu shares not just to follow dharma but to facilitate dharma.

Praveen is our course cooperator. Praveen joins us from Kochi.

Vivek ji offered Dakshina to Yatin. Yatin’s shared “Thank you so much. I appreciate the words. I don’t I don’t feel it enough because I feel I’m not doing enough. Even the times that I’m able to be consistent in class, there’s always elements of more Satsang that I could be in, more reflection, more contemplation. So really feeling appreciated by Vivek ji, but certainly I’ll leave with knowing that there’s so much more that I can do, we can do as a say works, as Bhakti time seekers, as a community. So much more than we can do as a community. So grateful that everyone is participating, grateful for all the questions and queries and notes and thank yous that we receive. But so much more that we can do. So that’s the thought in my mind, humbled by everyone who’s always sharing kind words. And thank you for that”.

Vivek ji is sharing “The word that’s been really has been affecting me this morning for my own Swadhyaya is guilt. Guilt is a useless emotion unless it causes you to become better. And so, your feeling of we can do more, I totally concur, and I often feel guilty that I’m not doing enough for what I’ve received in my life. So, thank you for sharing that”.

Vivek ji is offering prayers to Bhagavati Gita Gayatri, to Pujya Swami Chinmayananda to continue to grace us with their guidance so that we are clear in our understanding of Why Bhakti, How Bhakti and for us to be the Who when it comes to Bhakti. They are coming to us in the form of guides.

April 26, 2026

Vivek ji was recollecting long travels back in the day where Airline staff give boarding passes and tag the luggage etc. Now travel is so different with boarding passes on the phone from one generation to another. Recently Vivek ji was discussing about teaching with a public-school teacher where teaching is much more different than generation ago. Traveling and teaching have changed so much but Bhakti hasn’t changed in the past generations or will not change for future generations. This is what makes Bhakti lovely and practical. The sentiment that Vivek ji wants to take away from the whole course is You can DO IT. One who doesn’t understand Bhakti, it’s often about qualification i.e. looks, dressing, gender, language etc. By understanding and layering that into Bhakti all of us can do it.

Class 26 theme was service of Bhaktas. Main teaching is the design of service is for there to be decrease in deserver-ship, more mature feeling is less doer-ship. Vivek ji loved how one of the seeker’s awesome understandings of Anonymous Seva. We can decrease deserver-ship and doer-ship is to give our seat to our guide. Vivek ji referenced this in the Mahabharata when Rishi Narada came to Yudhistira, he got up and offered his seat to Rishi Narada. No one else sat down till Rishi Narada sat down. When we are trying to let go of desert worship we’re offering that deserver-ship and doer-ship to our guide. Our guide is offering the same to God who is the actual deserver, the actual doer. All of this was referenced on to Shri Bharatha.  For the casual student, the Ramayana is about Shri Rama but for the serious student, there are many, many, many facets to the Ramayana like there’s many, many, many facets to the Mahabharata.

In class 27, we continued to reflect on service of Bhaktas but not so much about theory but more about the application. Vivek ji guided everyone through their Dharma health. The Dharma health is “Are you feeling your responsibilities are a manifestation of service?” If you feel it’s a manifestation of service your health will be high, you will be doing your best. But if you don’t feel this is a service your health will be low. The discussion we had to accentuate this more was asking how can we do what we’re doing more meaningfully. The main point is meaning doesn’t come from the outside meaning comes from the inside. So, we are responsible for being responsible.

In class 28 we shifted from service of Bhaktas to sharing of Bhaktas. A guide in our community shared how she has practiced Bhaktas and continues to do so. No theory all experience.

Now we are in class 29.

Theme: The theme, teaching is security of Bhaktas. In our Ss this is the last wave of Bhakti time. We have gone through Signs of Bhaktas, System of Bhaktas, Service of Bhaktas, Sharing of Bhaktas.

Science: In class 1, September 7th of 2025 the title of this was why Bhakti. We were all thinking about this why Bhakti? But the main feeling from this was our longing for security. Despite of having families, home, professions every one of us still long for more security. It is almost like in the Mahabharata that Vivek ji has been sharing Dharma has to be tested through Artha and Kama for there to be Moksha. Similarly, this peace is not going to come through professions and relations it can only come through knowing oneself, longing for security. If one has flowed through the what Bhakti, how Bhakti, who Bhakti you will feel absolutely secure, completely secure. In the Yoga Sutra the word Yoga is used again and again and again. But what’s the point of Yoga? Yuktha, to be one with oneself. Today Vivek ji had a very interesting experience. Vivek ji woke up early (Vivek ji is in Los Angles), after Meaningful mornings because Vivek ji was very tired Vivek ji might have slept for 15 minutes on the floor. When Vivek ji woke up Vivek ji was facing the mirror. Vivek ji was so scared, it was Vivek ji but still there’s so much fear in just even a trace of separation, it wasn’t even another person it was Vivek ji that was one foot away. This is why the only way to lead to that final security is oneness. If this example is too casual Vivek ji’s awareness, our awareness, the one awareness we can’t be afraid of that because that’s the locust. Our body and face are a reference. It’s still a way for my awareness.  Because Vivek ji has been trying to build up on you can do it, Bhakti is not about quantity it is about quality. At the end of the Hanuman Chalisa, it is shared if you chant Hanuman Chalisa a hundred times you will be saved from this, and this and this. Bhagavan Shiva is making that statement. Wasn’t it the same Bhagavan Shiva who told Bhagavati Parvati you don’t have to chant the Vishnu Sahasra Nama you just have to chant Rama. We take this literally that we have to chant it a hundred times and that’s not bad. But chanting this once in a quality way is more effective than chanting this a hundred times in quantity way. But how do we know that we actually agree with this? We become more independent. For the immature seeker, Bhakti has a lot of conditions you have to look in a certain way, you have to act in a certain way. But for the mature seeker they have become independent of all of these, like Sri Ramana. He hardly moved his body, but what a bhakta. Sri Ramana saw the mountain as the divine, he saw every being as divine. Those who are independent are Dharmic. They follow their responsibilities with the Bhava of NO, not optional.

Scripture: Vivek ji is referring to Bhagavad Gita Chapter 9 verse 27.

yat karoṣhi yadaśhnāsi yaj juhoṣhi dadāsi yat
yat tapasyasi kaunteya tat kuruṣhva mat-arpaṇam

Five specific verbs are shared and then one general not verb but rather vision. Verb number one Karoshi means what you’re doing. So, doing is almost like the transition stuff like picking up pen, putting on shoes. It’s a lot of doing but that’s not the main part of the day. Aśhnāsi means to eat. Number three verb is juhoṣhi whichmeans to offer. This offering is in reference to the Karma Kanda. In reference to a controlled environment because the next word is dadāsi which means not to offer but rather to give. This is not the Karma Kanda but the Jnana Kanda it’s not the controlled environment but the feeling of oneness. karoṣhi, aśhnāsi, juhoṣhi, dadāsi. Number five is tapasyasi that is the effort one’s engaged into be a better person. A reflection Vivek ji had as Vivek ji is studying Mahabharata there’s a term that’s used a whole lot of times is ascetic power. the Sanskrit word is Tapa those who engage in a lot of Tapa they create Punya. What punya feels like is, it’s where life becomes easier. Outwardly it may not become easier. Vivek ji’s outward life is not becoming easier more responsibilities, more challenges, more people, more aging. But Vivek ji is trying to engage in more Tapa for more punya, for Vivek ji to feel life is becoming easier Tapasiasi. Kaunteya, here who is it? Us. Specially studying the Mahabharata where we know our huge family tree. Tat means these five. Kuruṣhva means all of your doing. Karoshi is casual doing, lifting up pen, tying shoes. Kuruṣhva is the Bhava or the attitude in which I’m doing. That’s the vision Vivek ji shared behind all verbs. Mat arpanam mat means to me, that is divinity Arpana that all that we’re doing these five verbs and beyond this is being attached to me I.E. Bhagavan. I am the observer; I am the doer. In our community we’ve gone through the Bhagavad-Gita several ways. In secular way, one who incorporates a business can expense everything. This verse really is sharing to incorporate God; that everything is tied to, connected to, Yukta to Bhagavan.  

Story: Story is about to Sharada devi. Sanskrit is a beautiful language because you can put a word anywhere and it will still make sense. We refer to Devi Sharada as Bhagavati Sarswati.  Sharada Devi, we know mostly as the spouse of Sri Ramakrishna. Vivek ji is sharing a really lovely idea that came through interacting with a chaplain. She was sharing that when someone comes to a mandir she would like to be there to show people around the mandir why it’s designed like this, why is there incense burning, why is this stone black and she doesn’t trust a lot of people who do a good job to say the right things especially for newcomers. Vivek ji asked her anything Vivek ji can do for her.  In fall Vivek ji will be facilitating Hinduism 101 for 32 weeks. Vivek ji is thinking Vivek ji will take out 12 of these weeks and just teach about mandir culture the design of mandirs the flow of mandirs and select popular icons and explain their symbolism and ideally we can create some sort of brochure from this and make this publicly available so mandirs can have this and people can show seekers around with this or they can print them off and give them.  Vivek ji shared with her that they should do this together.

First aspect of Devi Sharada, spouse of Sri Ramakrishna that Vivek ji wants to highlight is like Bhagavati Parvati she was an ideal student. The one who asked Bhagavan Shiva the most questions was, Bhagavati Parvathi. The one who perhaps learned the most, who was the most open to Sri Ramakrishna’s greatness was Devi Sharada. She did not take him for granted that about them being married. Because she knew she was more she knew he was more. Though Sri Ramakrishna was a pujari his primary emphasis was on Advaita Vedanta. Vivek ji is reading one version of this quote “Tie the non-dual knowledge in the hem of your cloth and then do whatever you like”. There’s lots to reflect on this. Essentially if we think about this culturally if one wearing a dhoti one ties their dhoti and get to work. The idea is that this is becoming part of you that work and you are inseparable so Sri Rama Kishna’s teachings to Devi Sharada is make Advaita Vedanta or the science of happiness a part of you. Then if you are a machine all of the actions of this machine will also be of the same nature. So, the first greatness of her is her sheer openness; second greatness of her is that she tuned into the vision then the verbs really become irrelevant. Vivek ji feels somehow, we’ve been taught the opposite when it comes to bhakti it’s about the verbs and not the vision. Perhaps a reason why we don’t know Devi Sharada is because she didn’t engage in any verb that was outward facing that was popular. Sri Rama Kishna was a pujari which is outward facing. She cooked, cleaned, she healed, she consoled like the things that a mother (like a mother for six or ten years old) would do. But she did this for all beings the rich, the poor, the knowledgeable, the ignorant. She quietly worked almost like Sri Hanumana.  Sri Rama Krishna would become the Sri Rama and Devi Sharada would become the Hanuman ji. This is how she carried herself and if you read the feelings of any of the Sri Rama Kishna’s disciples admit rightfully so that so much of their evolution is because of her. She stayed on longer again Sri Rama lift Hanuman ji stayed. She stayed on longer and made sure that these children were young followed Artha and Kama to Moksha. Everyone at one point in their life should read the Gospel of Sri Rama Krishna. In finality you can do it whether you’re unmarried or married or divorced or too many kids or whatever condition you are in the implication is you can do you can do it.

Discussion Subject: What holds you back from offering to Bhagavan? Why? Why? If Devi Sharada can do it?

Vivek ji: We essentially give up because of lack of Satsang but particularly lack of Sanga with Sat. The majority of the people that were around don’t push us hard enough to offer all to Bhagavan. They push us lightly that you did this and that’s good enough. But when you’re around one who’s great they know what greatness feels like and only wish the same for me, for you for us. Vivek ji wants to emphasize again not a lack of access to Satsang but a lack of being open to being push harder. We might feel what Vivek ji is saying is aggressive push harder but the point is that one has to go past their Koshas which really means past limits that comes through pushing through tapa. All of Bhagavad Gita’s chapter 10 teaches that. Prince Arjuna, you think you’re great but really this is the greatest but beyond the greatest is God

RAW: Incorporate God in everything of your life.

May 05, 2026

Vivekji shared that he was interacting with some seekers recently, trying to encourage them to commit to completing a half marathon, and they were sharing about how their hearts are not designed for this, and their knees are not designed for this. Vivekji shared how running from the mind community is not for our knees and hearts, but rather for us. There’s nothing that he does for more than two hours straight that is as repetitive as jogging. The reason he brought this up now, is to gage our steadiness with our study group, our steadiness is not of one week or 10 weeks, but 32 weeks. That’s a majority of the year to be part of this study group, week after week after week. Can I do this the way that people jog, or the way that people drive and they feel the purpose of this? Can I feel the same purpose with this study group? With jogging, you feel your weight loss with driving you feel you’re getting from point A to point B. But with this study, what’s happening? What changes there? Is there transformation? As Vivekji commenced a review of our entire course, he challenged us to reflect on how much time have we have given to each verse of Manahshodhanam. Collectively (samashti), it is 32 hours. But how much time have we given (vyashti)?

Pujya Swami Tejomayananda has written a series of self development maps, which collectively are known as the sadhana sopāna. Sopāna means a ladder. There are four maps of self development that increase in intensity based on our evolution. Manahshodhanam is step one. The next is known as Jnana sāra. Number three is Dhyana, swarupa. Number four is bhakti, Sudha. Manahshodhanam is number one, because only when our mind is quiet enough, can we start to appreciate Jnana Sara, and we can start to use our intellect to inquire. When our intellect becomes still enough, then number three is Dhyana svarupa, where I come to feel that I’m more than my ego. And then finally, number four is bhakti Sudha, where I surrender this ego to existence, to Bhagavan. Therefore, if Manashodhara is solid, the rest of the maps will become solid too. If you have a strong foundation, everything built on that foundation becomes better.

The first part of our course was in September and October. We flowed through verses one through four in September and October,

Verse 1: The main teachings in this verse are about insight and loss. These first four verses are very broad, and that’s why there’s almost two themes that are presented, theme in line one and theme in line two, insight and loss.

Verse 2: The themes were contradiction and disintegration.

Verse 3: This was on likes and dislikes. This is the main characteristic of the mind. It almost goes through this tunnel of either likes or dislikes.

Verse 4: The themes were floating and confusing.

The second wave of our course was November and December

Verse 5: The theme is absolute.

Verse 6: To have the resolve to live for the absolute. And then, relatedly, in

Verse 7: This was on resolution.  Pujya Swami Tejomayanada shared many practices from the Bhagavad Gita for us to take a sankalpa for this to be our resolution. And then finally,

Verse 8: This verse was on Inquiry which is the main emphasis of Manahshodhanam

The third wave of our course was January and February.

Verse 9: The theme was revealing. Inquiry helps to reveal what’s in our heart.

Verse 10: What is the methodology for inquiry? This was shared.

Verse 11: This was on vices. Vices of the mind, of the intellect, of the ego.

Verse 12: These vices don’t just float, but there’s a locust to these vices. And these vices belong to the ego, not to the Spirit.

Verse 13: What’s beyond the ego, is the spirit which is not susceptible or vulnerable to any sort of vasanas, vices and so on.

Verse 14: The cause for which we’ve gone from being independently joyous to dependently stressful, from joyful to stressful was addressed.

Verses 15 and 16: The themes were separation and exhaustion. The more we feel separation, the more we feel exhaustion. So Unity is really a form of release or relief.

Verses 17 and 18: These focused on decision and solution, to make a decision that I’m going to live for my evolution, because this is the only solution to actually finding peace.

The fourth part of our course was March and April.

Verses 19 to 22: The main theme has been action. There’s a vice, there’s a value. If I act on this value, this will become a virtue. What was cool? What is cool about this semester is we also had specific discussions just with our Devis on how action can become more real. And also in this portion of our course, we had our pareeksha, our exit test.

Verse 23 and 24: The themes were exertion and excellence. If we exert, we will be excellent.

Recap of last class:

Verses 23 and 24: These verses are an extension of what is shared in verse 22. In verse 22 Guru bhaktiya is shared as the penicillin for all viruses. The power of Guru Bhakti comes from the rationale that a guru shows accessibility, actionability and accountability. Accessibility, this is our personal guide. Actionability, they’re living like this already, so they know how to advise and accountability, A guru doesn’t want anything from us, other than for us to feel peace. So by being dedicated to one’s guide, these three necessary A’s come very smoothly and powerfully into our lives. In verse 23, Vimishrami means to reflect. What is the utility of reflecting? Prapashyami. There is a feeling. Reflecting equals feeling. The more you reflect on the science of oneness, the more you feel the science of oneness.

Verse 24:. Translation: Thus, by the grace of the Lord and of my teacher, what is there in this world that cannot be accomplished by me? Hence, I am now free from all anxieties.  The most difficult becomes the most easy because of God’s grace and the Guru’s guidance.

This Class:

Verse 25:

prāpsyāmi sheeghram manaso hi shuddhim leenā swaroope bhavitā cha buddhih;

pashyan nijānanda- swaroopa- lokam, sukham charinyāmi sadā vimuktah.

Prapashyami= feeling

Sheeghram= I will feel quickly

Manasahi shuddhim= the purity of my mind. I have faith in the trust triangle, and so I’m going to follow and I will feel this purity in my mind. Then what will happen?

Lina= to dissolve.

Swaroope bharvita chabuddhih= my intellect will dissolve into my nature.

This is the translation of line one, making this more relative purity equals clarity. The more pure I am in my inner world, the more clear I am that beyond my inner world is my nature, and what is my nature? Pashya,not seeing with one’s eyes, but feeling.

It is nejananda Swaroopa= now that I felt my nature, it’s the same nature in the loka. With my eyes closed, what I feel is the same with my eyes open.

Sukham, charinyami= Wherever I go, there is Peace

Sada vimuktah= I am ever free

When one feels their nature is joy, there is an extreme amount of allowance. When you just allow an entity, that entity can be. So you start to be and because you have this extreme allowance, what comes outside is extreme acceptance. Allowance and acceptance, that’s the order. First I find peace inside (allowance), then peace outside (acceptance). And finally, we come to a really powerful quarter in Acharya Shankara’s Atma Bodha. Asakto Vayu vachare, which means for the one who is joyous, they are independent, and they flow like the wind. With so much allowance and acceptance, they are free. This is Manahshodhana, this is our horoscope, astrology, our future, our design, our architectural map. This is us.

Vivekji ended the course by offering prayers to Pujya Swami Tejomayananda, to manahsodhana, to Sri Krishna, to continue to grace us through guidance, even more intensely for this final verse to become as real to us as our name is to us, as our body is to us.