Q & A Archives

Purification from the Karma that Causes Mental Illness

Q: What is mental illness? My friend’s son has bipolar disorder with schizoid tendencies. How can I help? Everything in our life, inner and outer–except for the witnessing consciousness which our true Self–is a product of karma. Just as physical ills come from negative karma, … Continue reading

The Inner Meaning of Bhagirathi’s Penance to Bring Down the Ganga

Q: Is there an esoteric meaning of Bhagirathi doing intense tapasya to bring Ganga to earth? Also, what is the significance of Lord Shiva and the redemption of Bhagirathi’s ancestors in this episode? There is a symbolic, esoteric meaning to this, but that does not … Continue reading

Possession and Obsession by Negative Entities, and How to Protect Yourself

Q: What is “possession” by spirits? It is the same as “obsession”? This is a most important subject. Possession by negative entities is absolutely possible, although obsession is much more common. Let us look at both phenomena. What possession is Possession occurs when an entity … Continue reading

How to Overcome Grief at the Death of a Loved One

In reply to a friend who wrote asking how to overcome grief at the death of a loved one. Please accept my heartfelt sympathy over your great loss and sorrow. Karma determines all the aspects of our life, especially birth and death. Therefore your action … Continue reading

Yajna (Sacrifice): The Many Meanings and Practical Applications in the Bhagavad Gita

Yajna - fire sacrifice

Q: May I ask for your explanation of the true sense of yajna [sacrifice] and Adiyajna [Primal Sacrifice] as used by Lord Krishna, and is it found in the sacred teachings of The Christ?

Although we naturally equate yajna with the fire sacrifice, agnihotra, yajna basically means any kind of offering.

Those who publish and distribute books of spiritual and scriptural knowledge are said to be engaging in Jnana Yajna. It is very common to call akhanda kirtan (especially of the Mahamantra) Nama Yajna.

As in virtually all spiritual matters, the supreme authority is the Bhagavad Gita. There we find the subject explained thoroughly and perfectly. No commentary is needed because Sri Veda Vyasa has expressed everything so clearly.

1. “The world is bound by the actions not done for sake of sacrifice. Hence for sacrifice you should act without attachment. In the beginning along with mankind Prajapati created sacrifice and said: ‘By this shall you increase: this shall be the granter of desires. May you foster the gods by this, and may the gods then foster you.

Then, each the others fostering, you shall attain the highest welfare. The gods, fostered by sacrifice, will give you desired enjoyments. But he who enjoys the gods’ gifts without offering to them is a thief.’ The good who eat the sacrificial remains are freed from all evils. The wicked eat their own evil who cook food only for themselves.

From food all beings are produced, and from rain all food is produced. From sacrifice there comes down rain. From action is born sacrifice. Understand that action arises from Brahma, Brahma arises from the Imperishable. Hence the all-pervading Brahma is eternally established in sacrifice” (Bhagavad Gita 3:9-15).

2. “The karma of one who is free from attachment, whose thought is established in knowledge, undertaking action for sacrifice, is wholly dissolved.

Brahman is the offering, Brahman is the oblation poured out by Brahman into the fire of Brahman. Brahman is to be attained by him who always sees Brahman in action.

Thinking of God: the Perspective of the Serious Sadhaka

thinking of God

Q: With regard to the particular means of thinking of God: are you advocating the traditional forms of cultivating our relationship with God through perceiving the Divine as Mother, Father, Child, Lover or even a Transpersonal Tao?

No. Such an approach is totally egocentric: “I want a Mother, Father, etc.” This is most crassly expressed by the oft-cited statement: I don’t want to be sugar, I want to eat it.” God is not an object of our gratification or delectation.

It is not a matter of what we merely want or like, but what we need. And that is a single thing: knowledge of our Self (jivatman) and the Supreme Self (Paramatman). God is the Self of our Self and can only be approached in that way. These other ways of viewing God do not even begin to do the needful.

I am very aware of this since I wasted time with them before I gained real knowledge of Sanatana Dharma and Yoga. Nevertheless they have their place for those who do not have clear understanding. A person has to start somewhere. That is why Krishna said:

“At the end of many births the wise man takes refuge in me. He knows: All is Vasudeva. How very rare is that great soul. Those whose knowledge has been stolen away by various desires resort to other gods, following various religious practices, impelled thus by their own natures. Whoever wishes to worship whatever form with faith, on him I bestow immovable faith. He who, endowed with this faith, desires to propitiate that form, receives from it his desires because their fulfillment has been decreed by me. But temporary is the fruit for those of small understanding. To the gods go the worshippers of the gods. Those who worship me come unto me: (7:19-23).

Can this be expanded upon by what comes most naturally or arises most organically within each individual given our psychological disposition to find the essence of our lives?

No. That, too, is purely of the ego.

Should we commit to one form or can this evolve as our perception transforms?

Certainly it will change as the seeker changes. But will he attain enlightenment thereby? Playing with dolls does not really prepare a little girl to be a mother. Nor does playing with concepts of God that are imaginary and ultimately unreal prepare us for atmajnana and Brahmajnana.

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