Arsha Vijnana Gurukulam

Values such as āchāryopāsanaṁ- surrendering to the teacher, śhauchaṁ- cleanliness in the mind and body, sthairyam- being steady in the pursuit of mokṣā, ātma-vinigrahaḥ- growing to a place where one is bigger than one's problems. indriyārtheṣhu vairāgyam- dispassion with regards to the sense organs and anahankāra- be able to suspend the need of the I notion, are talked about in detail in this insi...

In this episode, Swaminiji expounds on additional three values to the previously seen values of amānitvam and adambhitvam required for the one to grow spiritually. The values explained here are ahiṃsā- non-violence, kṣhānti- accommodation, and ārjavam- truthfulness. Listen to learn more!

This episode explains the two attitudes or values given in the 13th chapter of the Bhagavad Gita, needed by the one who wants to be a Kṣhetrajña - knower of the Kṣhetra. The values are amānitvam and adambhitvam, not seeking recognition or approval. 

What is tat and what is tvam? How are they one? How do I understand my oneness with Bhagavan? and what is the process by which I can assimilate this knowledge? All this is eclucidated in the 13th chapter of the Bhagavad Gita.

In this series, 'Growing Spiritually', Swaminiji expounds on the 20 crucial qualities delineated precisely in the 13th Chapter of the Bhagavad Gita. These qualities when cultivated, not only leads to a better life, but is extremely beneficial and needed for the one who wants to grow spiritually. 

One has to be able to surrender this ahaṅkārā, for self knowledge. One's habitual notions regarding the 'I' has to be surrendered and the ability to do this is śhraddhā.

Allowing the Upaniṣad to operate upon oneself and excise this tumor of saṃsāra completely is śhraddhā. Listen to part two from this series.

We saw in the previous episode how śhraddhā is the most important prerequisite to gaining self knowledge but how does one discover it? Listen to this series to find out.

Bhagavad Gita says 'one who has a doubting mind perishes - Saṅśayātmā vinaśyati' and 'one endowed with śhraddhā gain self knowledge - śhraddhāvānllabhate jñānaṁ'. With śhraddhā alone one overcomes the dalliances of the mind and stays firmly committed to gaining self knowledge.

We see discrepancies in the hindu tradition when it comes to women. Over centuries, women have faced restrictions in religious practices and are constantly relegated to the background. However, do these long practiced customs have any basis in the scriptures? Do they have the scriptural sanction? This important talk by Swaminiji not only examines what the primary texts say about women but goes a s...

Svarājya - self sovereignty is the promise of the Upanishad studying this knowledge. It occurs in the 1st chapter, the śīkṣāvallī of the Taittirīya Upanishad. Adi Sankara talks about it in depth in his bhāṣya and this episode elucidates its meaning beautifully.

How does the Bhagavad Gita look at itself? How does a jnani see the world? This inspiring talk expounds on how the lakṣaṇa (description) of a jnani becomes a sadhana (practice) for the people aspiring to be a Jnani.    

Continuing with the topic of Viparita Bhavana (the habitual patterns), Swaminiji expounds beautifully on how to recognize and manage them so that one grows into an appreciative, non-complaining, non-demanding, contented and loving concious being.

How to recognize and deal with the habitual patterns that come in the way of assimilating the knowledge? This talk examines the wisdom of the Upanishad in the light of modern pschycology to come out of this impass.

As we come to a close of this beautful text, the last few verses reminds us again that the highest goal of liberation-while-living is attained only by renouncing jīva’s duality. Om Tat Sat.

We look into various verse from Yoga Vasistha. When the Manorājya has been conquered, the modifications of the mind cease and this method was explained by Vasistha to Lord Rama.

Although Manorājya -fantasizing or the internal thought world is of the milder varierty of jīva’s duality, it is the seed for the intense variety of kāma, krodha etc. Hence, it has to be conquered through the contemplation of oneself as Brahman which can be attained gradually through meditating upon Īśvara.

How can the previously eliminated rāga-dveṣa come back on gaining the self knowledge? Swaminiji expounds on this by examining two assumption behind this  question. 1) Self knowledge is not an event that happens in time. 2) The self is not subject to time. It being the reason by whose presence time unfolds.

Even after gaining self-knowledge, one who hasn't eradicated the mental defects ( rāga-dveṣa), suffers not only from the mental afflictions, but in addition invites public criticism. Hence free yourself from the defects by committing to a life of discipline and mindful consumption. 

If a student of Vedanta thinking that they have attained liberation, disregards the scriptural teachings and does not fully give up the hold of binding desires then the knowledge gained is enough. Verses 54-60 asks all students pursing this knowledhe to be vigilant at all times.

The jīva’s duality not in conformity with the scripture is twofold, intense and dull. That which gives rise to lust, anger etc is (called) intense, and that which gives rise to fantasies is (termed as) dull. 

Ātma-vichāra or the contemplation upon the nature of the self as Brahman, conforms with the scriptures, but even this duality is to be renounced after Brahman is understood fully. The śrutis advises to not engage with too many words. Two verses are given to elucidate this “Know only that one and give up all other talk” (Muṇḍaka, 2.5) and “A wise person should resolve oneʼs speech in the mind” (Kaṭ...

The jīva’s duality is of two kinds: that which conforms with the scriptures and that which does not conform with the scriptures. Until the assimilation of the truth of the self, the jīva sṛṣṭi approved by the scripture should be accepted. 

Īśvara’s duality is not an obstacle but an aid to self-knowledge. Swami Vidyaranya concludes this section by stating three things about Īśvara's sṛṣṭi -the Jagat, with regards to gaining the knowledge of the non-dual ātman. .

On hearing that the the cause of bondage is the internalized jagat, objections are raised by the vijñānavāda and the yoga school of thought. The responses to these objections are extremely nuanced and beautifully elucidated in this episode.