The ninety-third and final in a series of talks by Swami Nirmalananda Giri (Abbot George Burke) on the Bhagavad Gita, India's most famous scripture: the unforgettable dialog between Sri Krishna and Arjuna about the essence of spiritual life.In this talk, continuing with Chapter 18:67, Swamiji concludes his commentary on the Gita. He discusses what Krishna says about who to share these teachings with, and who not to, and talks about the benefits of studying the gita. Sanjaya then wraps up what has gone before in the Gita.The Gita Is a Living Revelation • The Bhagavad Gita should be read daily—a chapter a day is manageable and transformative. • Genuine scripture is ever fresh: it reveals new meanings as our understanding deepens. • Swamiji first read the Gita in 1960 and still finds it alive and deeply personal:“I felt as if my true Self was speaking to me.”Whom Not to TeachKrishna warns Arjuna not to share these teachings with: • Those without tapasya (no spiritual discipline or purification) • Those not devoted or living contrary to dharmic principles • Those who do not wish to hear • Those who mock or speak evil of GodThis isn’t punishment—just a warning not to waste sacred energy or provoke attack.Whom to Teach—and the Reward • If you share the Gita’s truths with sincere devotees, • You are pleasing God more than any other service • You become dear to God—equal to saints and avatars • You perform the highest sacrifice of knowledge (Jnana Yajna)The Power of Hearing with Faith • Even listening to the Gita with faith and openness leads toward liberation. • But it must be deep listening—from the heart, not just the ears.Krishna’s Final QuestionsKrishna asks: • “Did you listen with one-pointed mind?” • “Has your ignorance been destroyed?”A

The ninety-second in a series of talks by Swami Nirmalananda Giri (Abbot George Burke) on the Bhagavad Gita, India's most famous scripture: the unforgettable dialog between Sri Krishna and Arjuna about the essence of spiritual life.In this talk, continuing with Chapter 18:64, Swamiji discusses the love of God for us, and how we should respond with love for him, and what real divine love is. He recounts what it was like to sit in the presence of Anandamayi ma. He also talks about the result of taking refuge in God.Krishna’s Final and Most Sacred Teaching • Krishna declares this final teaching the most sacred—because Arjuna is deeply loved by God. • Love of God is not mere emotion; it is a magnetic force drawing the soul into divine union. • When someone chooses God, it is a sign that God has already chosen them.Divine Love Is Mutual • Love flows both ways: God seeks the soul, and the soul must also seek God. • Swamiji quotes Yogananda: “God is running after human beings.” • But humans often reply: “I don’t have time for you.” • This is man’s inhumanity to God—willful separation.Divine Love Is Personal and Complete • All beings have all the love of God, but not all are aware or responsive to it. • Example from Ma Anandamayi: Every person felt entirely known and loved by her at once. • The problem is never in God, only in our lack of receptivity and response.How to Respond to Divine Love • Krishna urges: • Fix your mind on Me • Be devoted to Me • Sacrifice and bow down to Me • Abandon all lesser dharmas (even those that are “good” but distract from God) • These are not symbolic—this is the path to union with God.True Refuge and Release • Krishna invites the soul to take refuge in Him alone. • Not “surrender” to gurus or cults, but Sharanam—refuge in the Divine. • Doing so, Krishna promises:

The ninety-first in a series of talks by Swami Nirmalananda Giri (Abbot George Burke) on the Bhagavad Gita, India's most famous scripture: the unforgettable dialog between Sri Krishna and Arjuna about the essence of spiritual life.In this talk, continuing with Chapter 18:59, Swamiji discusses the battle for higher consciousness. He shares stories about Mirabai and Yogananda. Context and Setup • Krishna has just finished his sweeping teachings in the Gita and now addresses Arjuna’s inner resistance to fighting. • The “battle” is symbolic for spiritual aspirants—it represents the struggle for higher consciousness against inner negativity.Inner Conflict & Dharma • If Arjuna (or anyone) refuses their duty (dharma) due to egotism, they will still be compelled to act according to their innate nature (svabhava). • Karma will drive action—if not consciously chosen, it may manifest compulsively, even unwillingly. • We are “bound by our karma born of our own nature,” and eventually, divine nature pushes us onward—even if through many lives.The Mechanism of Evolution • Krishna uses a powerful image: the Lord dwells in the heart and causes all beings to revolve “as if mounted on a machine” (like a spiritual gear system). • We cycle through countless lives, from simple organisms to self-aware human beings, on a long evolutionary journey toward self-realization.The Call to Liberation • True liberation only comes by making the conscious choice to unite with the Supreme. • “Fly unto Him alone” means to rush—not hesitate—to seek refuge in the Divine with one’s whole being.False Paths & Fake Yoga • Mere philosophy, metaphysical tricks, or superficial spiritual gimmicks (e.g., fake pranayama, gimmicky mantras) will not lead to liberation. • Only sincere effort, rooted in dharma, devotion (bhakti), and inner purification, brings lasting change.Real Renunciation • Real letting go is mental and emotional—not just physical. • The yogi must abandon attachment, aversion, and egotistical resistance, and conform the life to the higher path.Grace and Inner Driv

The ninetieth in a series of talks by Swami Nirmalananda Giri (Abbot George Burke) on the Bhagavad Gita, India's most famous scripture: the unforgettable dialog between Sri Krishna and Arjuna about the essence of spiritual life.In this talk, continuing with Chapter 18:53, Swamiji discusses what is necessary to realize the Self, what renunciation is, and what devotion is.Main Theme: Realizing the Self through renunciation, devotion, and steadfast inner transformation.The Path of Realization – Key Practices • Forsake egotism through inner observation and meditation. • Renounce pride, anger, and possessiveness, replacing them with detachment. • Be free from “mine-ness”: true ownership leads to spiritual bondage. • Become peaceful and content inwardly – only then are you fit (kalpate) for union with Brahman. • Adapt your life to the higher, not the higher to your life.Devotion & Union with Brahman • Absorption in Brahman brings serenity—no grief or desire. • Seeing the Self in all beings doesn’t mean blind association; discernment is necessary. • Supreme devotion leads to true knowledge of the Divine—not just belief. • Japa and remembrance unite the mind with the Divine (e.g., Soham). • “Instead of going to heaven at last, I’m going all along.” — the way of the yogi. • Union with the Divine is our reality; the spiritual path is awakening to it.Mental Renunciation and Inner Strength • Renounce all actions mentally in God—not just physically. • Hold the Supreme as the highest goal—always choose Brahman over worldly distractions. • Use Buddhi Yoga (intelligence + discrimination) to guide your life, not sentimentality. • Constantly fix your mind on God—this is both the method and the goal.Warning Against Egotism • If you refuse to listen or act through eg

The eighty-ninth in a series of talks by Swami Nirmalananda Giri (Abbot George Burke) on the Bhagavad Gita, India's most famous scripture: the unforgettable dialog between Sri Krishna and Arjuna about the essence of spiritual life.In this talk, continuing with Chapter 18:45, Swamiji discusses about swakarma (a person’s own duty), and how it is better to do ones own duty, though flawed, than another's duty done well.Core Teaching • Perfection (siddhi) is attained by fulfilling one’s own dharma (swadharma)—the duty aligned with one’s innate nature (swabhava). • True contentment and strength arise from acting in harmony with one’s inner being, not by imitating others. • Living your personal dharma—even if imperfectly—is better and safer than trying to live another’s, even if it looks superior.Worship Through Dharma • Worship is not just ritual, but living your inner truth. • Performing your own duties well is the highest form of offering to God, who is the origin and sustainer of all. • Spiritual practice that aligns with your true karmic nature purifies the mind and brings you closer to Brahman.Important Distinctions • Even if your swadharma appears flawed or humble, it is never wrong if done sincerely. • All worldly actions are touched by imperfection, just as fire is accompanied by smoke. • The Yogi’s path is about perseverance, detachment, and inner strength, not outward success. Qualities of the Perfected Yogi • Intellect is detached, not influenced by outer praise or blame. • Lower self is subdued; desires are weakened or transcended. • Actions are no longer karma-producing—he acts in freedom. • The perfected Yogi has: • Pure intellect (vishuddhi) • Control over senses and mind • Equanimity toward attraction and aversion • A solitary, inward-focused life • Light diet and l

The eighty-eighth in a series of talks by Swami Nirmalananda Giri (Abbot George Burke) on the Bhagavad Gita, India's most famous scripture: the unforgettable dialog between Sri Krishna and Arjuna about the essence of spiritual life.In this talk, continuing with Chapter 18:40, Swamiji discusses what caste is according to the Gita, as opposed to the "caste system" or castism. He talks about the inherent qualities of Brahmins, Kshatrias, Vaishyas and Sudras.Core Themes • The three gunas (sattwa, rajas, tamas) permeate all beings, even the gods; no one is beyond them while in prakriti (material nature). • The goal of the yogi is to cultivate sattwa, which alone leads to liberation. • Discussion of the varna system (not the caste system) as an expression of one’s innate swabhava (true inner nature), not social classification.Four Varna Types (based on swabhava)Each person is born with a dominant inner constitution (varna), which expresses in characteristic actions and duties:1. Brahmins (Spiritual Intelligence) • Qualities: • Tranquility • Self-restraint • Self-discipline • Spiritual practice (esp. meditation) • Purity (dietary, mental, moral) • Patience and endurance • Uprightness • Knowledge and realization • Faith in God and moral living • Duties: Living a life of study, teaching, meditation, and spiritual discipline.2. Kshatriyas (Leaders & Protectors) • Qualities: • Valor and courage • Splendor (nobility of character) • Steadfastness • Skill and effectiveness • Willingness to face adversity • Generosity • Nobility and leadership spirit • Duties: Governance, protection, righteous action, and moral responsibility.3. Vaishyas (Producers & Traders) • Duties: • Agriculture • Cow-herding (symbolic of nurturing) • Commerce and trade (all forms) • Characterized by economic and practical contribution to soci

The eighty-seventh in a series of talks by Swami Nirmalananda Giri (Abbot George Burke) on the Bhagavad Gita, India's most famous scripture: the unforgettable dialog between Sri Krishna and Arjuna about the essence of spiritual life.In this talk, beginning with Chapter 18:36, Swamiji discusses three types of happiness according to the gunas: sattwa, rajas, and tamas.Context of the Verse: The talk focuses on Bhagavad Gita Chapter 18, Verse 36, discussing the threefold nature of happiness (sukha) as understood through yogic practice. Sukha vs. Ananda: • Sukha = pleasure or ease experienced in the mind. • Ananda = bliss, the deeper, inherent nature of the Self. • The Gita takes a practical psychological approach, helping yogis discern real happiness from delusions. True Sukha Requires Practice (Abhyasa): • True happiness arises from long-term dharmic living and yogic discipline, not surface-level cheerfulness or forced positivity. • Practice includes the observance of Yama and Niyama, forming the foundation for deep sadhana. Metaphor of Churning the Ocean: • Symbolizes spiritual effort through sadhana. • Both Halahala (deadly poison) and Amrita (nectar of immortality) arise—representing inner negativity and divine bliss, respectively. • Yogic practice forces one to face the inner poison before attaining the nectar. Facing Inner Negativity: • Many seekers feel worse after beginning meditation because it reveals inner faults, not because something is going wrong. • Real yoga surfaces egoic darkness, unlike false systems that induce fake euphoria. • Spiritual effort leads to awakening, not immediate pleasure.Threefold Happiness Described: 1. Sattwic Happiness: • Like poison at first, but nectar in the end. • Requires spiritual effort, facing inner discomfort, and burning away ignorance. • Leads to clarity, peace, and liberating self-awareness. 2. Rajasic Happiness: • Like nectar at first, but poison in the end.

The eighty-sixth in a series of talks by Swami Nirmalananda Giri (Abbot George Burke) on the Bhagavad Gita, India's most famous scripture: the unforgettable dialog between Sri Krishna and Arjuna about the essence of spiritual life.In this talk, beginning with Chapter 18:29, Swamiji discusses three types of intellect according to the gunas: sattwa, rajas, and tamas, as well as three types of firmness of intellect.Three Types of Intellect (Buddhi)Sattwic Intellect: • Clearly understands what should and should not be done. • Knows the difference between action and renunciation, bondage and liberation, right and wrong. • Grounded in reality, inner clarity, and moral discernment. • Essential for liberation (moksha) and rooted in yoga sadhana.Rajasic Intellect: • Confused and passionate. • Mistakes adharma for dharma. • Often driven by desire, ego, and self-interest. • Does the wrong thing sincerely but without understanding.Tamasic Intellect: • Completely inverted: calls evil good and good evil. • Justifies delusion and wrongdoing as righteousness. • Lives in darkness, stubbornly refuses to change. • Example: those who use fear-based religion, or sabotage others out of pride or negativity.Three Types of Steadfastness (Dhriti)Sattwic Steadfastness: • Controls mind, prana, and senses through yoga. • Not mere suppression—true mastery and transmutation. • Leads to purification and spiritual freedom.Rajasic Steadfastness: • Clings to pleasure, duty, and wealth out of attachment and ego. • Motivated by desire for results and personal gain.Tamasic Steadfastness: • Refuses to abandon sleep, fear, depression, and arrogance. • Inertia, victim mentality, and self-pity define this state. • Often cloaked in false spirituality or rigid delusion.

The eighty-fifth in a series of talks by Swami Nirmalananda Giri (Abbot George Burke) on the Bhagavad Gita, India's most famous scripture: the unforgettable dialog between Sri Krishna and Arjuna about the essence of spiritual life.In this talk, beginning with Chapter 18:23, Swamiji discusses three types of action according to the gunas: sattwa, rajas, and tamas, as well as the three types of doers of action.Swamiji explains Krishna’s teaching on three kinds of action as defined by their motive, attitude, and effect. These types align with the three gunas: sattwa (purity), rajas (restlessness), and tamas (ignorance).Sattwic Action – Right and Pure • Performed as a duty, without ego, and without craving for the result. • Can be ordained by scripture (dharma shastras) or by one’s inner conscience and good sense. • Done not because it’s pleasant or convenient, but because it’s right. • Free of likes, dislikes, fear, or compulsion. • Example: telling a loved one a hard truth for their benefit—not because it’s enjoyable, but because it’s necessary and right.This action creates good karma but is not driven by desire for reward.Rajasic Action – Driven by Ego and Desire • Done with a personal agenda, seeking fulfillment of desires, recognition, or gain. • Effortful in a wasteful or obsessive way, beyond good sense. • Focused on self-centered outcomes—“what’s in it for me?” • May look noble, but its root is ego, not dharma.Overexertion, emotional restlessness, and attachment mark rajasic action.Tamasic Action – Deluded and Destructive • Arises from ignorance, confusion, or delusion. • Done without considering outcomes, morality, or one’s actual ability. • Example: acting rashly, stubbornly, or in a vengeful spirit, thinking it’s justified. • Includes actions done out of resentment, inertia, laziness, or even perverse pettiness (like refusing to help someo

The eighty-fourth in a series of talks by Swami Nirmalananda Giri (Abbot George Burke) on the Bhagavad Gita, India's most famous scripture: the unforgettable dialog between Sri Krishna and Arjuna about the essence of spiritual life.In this talk, beginning with Chapter 18:12, Swamiji discusses what is meant by renunciation, and the difference between Sannyasa and Tyaga.Swamiji opens the 84th Gita Talk by clarifying two vital spiritual terms from the Gita’s final chapter: Sannyasa (renunciation) and Tyaga (relinquishment). • Sannyasa, often misunderstood as monasticism or physical withdrawal, actually means “casting aside” the egoic grip on the world—not from emotional rejection, but through inner detachment and witness-awareness. • Tyaga is the letting go of attachment to the fruits of action—doing one’s duty without clinging to outcome.Swamiji emphasizes that true renunciation is not doing nothing or escaping life—it is performing one’s responsibilities without ego or expectation. The essence of spiritual freedom lies in seeing oneself as the witness, not the doer.Karma and the AfterlifeActions bear fruit—desired, undesired, or mixed—even after death. The realms we experience reflect our inner state and karmic seeds. But the sannyasi, unattached and ego-free, rises beyond such cycles and enters pure consciousness.Five Causes Behind Every ActionKrishna lists five elements at the root of any action: 1. The body 2. The sense of being the doer 3. The senses and their functions 4. The inner processes of perception 5. The Divine Witness—the eternal observer and true SelfRecognizing this fifth element—the Divine—is key to transcending bondage. Life without this realization becomes a cycle of birth, effort, and eventual loss.Slaying Ignorance, Not PeopleOn the battlefield, Krishna reminds Arjuna that killing done without ego or delusion does not bind one in karma. Spiritually, this symbolizes slaying t

The eighty-third in a series of talks by Swami Nirmalananda Giri (Abbot George Burke) on the Bhagavad Gita, India's most famous scripture: the unforgettable dialog between Sri Krishna and Arjuna about the essence of spiritual life.In this talk, beginning with Chapter 18:01, Swamiji discusses what is meant by renunciation, and the difference between Sannyasa and Tyaga.Main Topics: • Arjuna asks Krishna to explain the subtle distinction between sannyasa (renunciation) and tyaga (relinquishment). • Sannyasa: Giving up actions motivated by desire. • Tyaga: Renouncing attachment to the fruits of action—even obligatory action is performed, but without desire for results. • Renunciation does not mean inaction; rather, it’s a conscious withdrawal of ego, attachment, and obsession with outcomes. • Some duties—like sacrifice, charity, and austerity—must never be renounced, as they purify the heart when done without attachment. • Krishna warns against tamasic renunciation, such as abandoning responsibilities out of delusion or escapism (e.g., abandoning family duties under the guise of spiritual life). • True renunciation must be sattwic: wise, intelligent, detached, self-controlled, and dharmic. • Even unpleasant tasks are accepted calmly; even enjoyable ones are not clung to. • Real renunciation lies in performing one’s duties skillfully and selflessly, without self-seeking or avoidance.Key Takeaway:Real liberation comes not from dropping out, but from dropping the ego.

The eighty-second in a series of talks by Swami Nirmalananda Giri (Abbot George Burke) on the Bhagavad Gita, India's most famous scripture: the unforgettable dialog between Sri Krishna and Arjuna about the essence of spiritual life.In this talk, continuing with Chapter 17:20 to the end of the chapter, Swamiji discusses the threefold kinds of giving, according to the gunas, and the meaning of OM TAT SAT.Gita Talk #82: Om Tat Sat — SummaryContext: Chapter 17 concludes with Krishna’s explanation of how intention, quality, and sacred vibration affect spiritual acts like sacrifice, giving, and self-discipline. • True Giving (Dana): Should be done with the thought “It is right to give” — without expectation of return or karmic benefit. Must be directed toward worthy recipients in a proper place and time. Giving out of duty, love, or reverence brings real spiritual merit. • Improper Giving: Given with desire for reward, recognition, or social status = rajasic. Given reluctantly or inappropriately = tamasic. Even charity done without respect, or with disdain, is spiritually harmful. • The Sacred Formula: Om Tat Sat: Om: The primal sound, cosmic vibration, seed of creation. Tat: “That” — denoting selfless action beyond ego or ownership. Sat: The Real, the Good, the True — also referring to dharmic action and righteous behavior. This threefold mantra signifies purity in intent, method, and purpose. • Applications: All true spiritual actions — sacrifice, austerity, gift — are to begin with Om, offered in the spirit of Tat, and established in Sat. Shraddha (faith) is vital: not blind belief, but a deep certainty born of understanding and experience. Without faith, such actions are “asat” — unreal, ineffective both here and hereafter. • Final Thought: Om Tat Sat is both the formula and the inner attitude of the seeker walking the path of liberation.Swamiji concludes with anticipation for the final chapter — the grand summary of the

The eighty-first in a series of talks by Swami Nirmalananda Giri (Abbot George Burke) on the Bhagavad Gita, India's most famous scripture: the unforgettable dialog between Sri Krishna and Arjuna about the essence of spiritual life.In this talk, continuing with Chapter 17:14, Swamiji discusses tapasya (austerity) of the body, speech and mind according to Krishna, and how to gain tranquility of mind.In this talk on Chapter 17 of the Bhagavad Gita, Swamiji explores the threefold nature of tapasya (austerity)—of body, speech, and mind—as expressions of spiritual discipline. He emphasizes the importance of sincerity, steadiness, and scriptural grounding in all forms of practice.Key Points1. Tapasya of the Body includes: • Reverence for the gods, teachers, sages • Physical purity and self-restraint • Non-injury (ahimsa) and celibacy (brahmacharya)2. Tapasya of Speech includes: • Speaking truthfully, kindly, and beneficially • Avoiding words that cause distress • Teaching and speaking about the Self and Dharma3. Tapasya of the Mind includes: • Tranquility and kindliness • Observing inner silence and self-control • Mental purity through japa and meditationThe Threefold Classification • Sattwic Tapasya: Done with sincere faith, no desire for personal reward, and steady effort • Rajasic Tapasya: Done for prestige, honor, or admiration—unstable and short-lived • Tamasic Tapasya: Done with self-torture, delusion, or to harm others—harmful and misguidedSwamiji recounts real-life examples of misguided austerity (including one involving a harmful cult), warning that even meditation can be misused when approached with delusion, self-loathing, or ego.Closing InsightTrue tapasya purifies the heart, aligns us with our divine Self, and must be grounded in kindness, clarity, and higher understanding. Done properly, it brings light. Done wrongly, it brings confusion or harm.

The eightieth in a series of talks by Swami Nirmalananda Giri (Abbot George Burke) on the Bhagavad Gita, India's most famous scripture: the unforgettable dialog between Sri Krishna and Arjuna about the essence of spiritual life.In this talk, continuing with Chapter 17:11, Swamiji discusses what is sacrifice (yagna), and Observing the teachings of the scriptures.All spiritual practices—including sacrifice (yajna), charity, food, speech, and behavior—are influenced by the gunas: • Sattwa: Harmony, clarity, and spiritual illumination. • Rajas: Desire-driven, restless, ostentatious activity. • Tamas: Ignorant, destructive, and contrary to dharma.Sacrifice (Yajna) in the Gunas Sattwic Sacrifice: • Done in strict accordance with scripture and dharmic tradition. • Performed without selfish desire for results. • Done with inner focus and reverence—“This is to be offered.” • Leads to purification and realization of the Self. Rajasic Sacrifice: • Performed for show, personal gain, or social status. • Motivated by ego, pride, or desire for spiritual merit. Tamasic Sacrifice: • Disregards scripture and lacks faith. • Done with no offering, no mantras, no devotion. • Often exploitative, empty, or even harmful.Food and the Gunas Sattwic Food: • Increases life, health, clarity, cheerfulness. • Flavorful, nourishing, clean, and well-prepared. • Helps refine mind and body for spiritual insight. Rajasic Food: • Overly spicy, bitter, salty, or hot. • Causes agitation, craving, and imbalance. Tamasic Food: • Stale, spoiled, leftover, impure, or meat. • Brings inertia, dullness, and disease. • Includes food offered without love or shared improperly.True Austerity (Tapas) of Body and Speech Bodily Austerity Includes: Reverence for the gods, sages, teachers, and wise beings. • Purity, humility, non-violence (ahimsa), and self-control. Speech Au

The seventy-ninth in a series of talks by Swami Nirmalananda Giri (Abbot George Burke) on the Bhagavad Gita, India's most famous scripture: the unforgettable dialog between Sri Krishna and Arjuna about the essence of spiritual life.In this talk, continuing with Chapter 17:05, Swamiji discusses externals in religion, and how they can affect us, and the food, sacrifice, tapasya and almsgiving liked by people of different gunasSpiritual ContextEverything in creation is vibration—including matter—so external environments and objects influence our inner state.Even seemingly minor aspects (e.g., food, sounds, surroundings) can affect consciousness; nothing is truly insignificant on the path to Self-realization.Swamiji emphasizes discrimination (viveka) in evaluating what helps or hinders spiritual life.Misguided Austerity and Harmful PracticesSome people engage in extreme austerities not sanctioned by the scriptures, often driven by self-hatred, ego, or attention-seeking.These practices can be harmful to the body and mind, and often arise from tamasic delusion rather than sincere spiritual aspiration.True purity lies in the mind and consciousness—not just the physical body.Threefold Division of Food (Gunas)Sattvic Foods (pure, uplifting):Increase life, vitality, strength, cheerfulness, and clarity.Are flavorful, substantial, and satisfying without causing distress.Examples: wholesome, fresh, balanced foods.Rajasic Foods (agitating):Pungent, sour, salty, excessively hot, harsh, stimulating.Cause agitation, restlessness, and sometimes disease.Often pursued by those obsessed with control, discipline, or dietary fads.Tamasic Foods (degrading):Stale, overripe, leftover, putrid, or decomposed foods.Include meat and food offered or taken from others’ plates.Such foods cloud the mind and dull spiritu

The seventy-eighth in a series of talks by Swami Nirmalananda Giri (Abbot George Burke) on the Bhagavad Gita, India's most famous scripture: the unforgettable dialog between Sri Krishna and Arjuna about the essence of spiritual life.In this talk, continuing with Chapter 16:20, Swamiji discusses the three qualities which cast us down: Kama, Krodha, and Lobha: Lust (intense desire in general), anger, and greed. He also talks of using the scriptures as guides for our upliftment. He then begins the 17th chapter, The Division of Threefold Faith. Main Theme: A continuation of the 16th chapter of the Bhagavad Gita, focusing on the threefold gateway to hell—desire, anger, and greed—and how these traits lead to spiritual ruin.Key Points from the Talk:Spiritual Decline Is Progressive: Krishna teaches that those who ignore God and Dharma do not merely stay stagnant; they fall into progressively lower states of consciousness and rebirth. You are either going upward or downward—neutrality is an illusion.The Triple Gate to Hell: Desire (Kama): Addictive craving that dominates one’s thoughts and actions. Anger (Krodha): Reactive rage that lashes out at the world and oneself. Greed (Lobha): Insatiable hunger for more, rooted in inner misery. These are destructive of the self—not the Atman itself, but our capacity to realize and live from the Self.What to Do: Abandon these three gates. Either remove yourself from toxic environments or eliminate these tendencies from within. Liberation from these leads to what is truly best for the soul.Ignoring Scripture Leads to Ruin: Those who cast aside scriptural teachings and follow their own impulses achieve neither happiness nor perfection nor the Supreme Goal. Scripture (Shastra) is the true measure of right and wrong—not personal preference or vague spirituality.Importance of Dharma Texts

The seventy-seventh in a series of talks by Swami Nirmalananda Giri (Abbot George Burke) on the Bhagavad Gita, India's most famous scripture: the unforgettable dialog between Sri Krishna and Arjuna about the essence of spiritual life.In this talk, continuing with Chapter 16:18, Swamiji discusses the qualities of an evil mind, and the need to separate ourselves from such people. He also shares the story of Yogananda's saintly devotee, Luther Mckinnie.Theme: The nature and progression of demonic traits (asuric qualities) in human beings, as described in Chapter 16 of the Bhagavad Gita.Core Traits of the Asuric (Demonic) Mind: Clinging to egotism, power, arrogance, desire, and anger: These are not just tendencies—they are proudly embraced by such individuals. Malignant mindset: Such people are spiritually toxic and hostile toward all things divine, both in themselves and in others. Hatred of God: Not always explicit, but demonstrated by hatred of dharma, sacredness, or anyone who embodies divine values. Self-hatred lived out: Many demonic behaviors stem from loathing oneself and one’s divine potential—leading to self-destruction.Manifestations in Behavior: Justifying evil behavior: Through ego-claims like “I’m just this way” or “That’s my culture,” they defend destructive traits. Exploiting others: Especially seen in business or manipulation—ruining lives for personal gain. Religious hypocrisy: They may practice religion outwardly, but use it for egoistic reasons—to be praised, to control, or to justify wealth. Living in delusion: Addicted to imagined glories and desires, lost in castles of fantasy, often arrogant and greedy in both dreams and actions.Spiritual Consequences: Rebirth in demonic conditions: These souls are repeatedly reborn among similarly degraded beings, entrenching their condition. Spiritual decline: They move progressively lower in awareness, and may eventually take birth as animals. Extreme cases: Swami shares Yogananda’s story of a human soul born as a

The seventy-sixth in a series of talks by Swami Nirmalananda Giri (Abbot George Burke) on the Bhagavad Gita, India's most famous scripture: the unforgettable dialog between Sri Krishna and Arjuna about the essence of spiritual life.In this talk, continuing with Chapter 16:12, Swamiji discusses the negative qualities such as greed, violence, vanity, desires, which lead to delusion.Topic: A detailed examination of the psychological and behavioral traits of the demonic (asuric) individual, contrasted with divine qualities. Key Points:Obsessed with gain and accumulation They say: “This has been acquired by me; this I shall also obtain.” Their entire identity is rooted in what they own and hope to acquire next.Exploitive and ruthless toward others Seek to dominate, manipulate, or destroy others to achieve personal aims. Even in nonviolent societies, they “slay” through economic or social means.Arrogant self-conception “I am the Lord, I am successful, I am happy, I am powerful.” Equate worth with wealth and position; feel superior to others.Misuse of religion and spirituality Claim to sacrifice and give, but only for recognition or return. Spiritual activity is hollow—done without prescribed forms or sincere intent.Deluded by fantasies and ego dreams Live in imagined futures of wealth, prestige, or conquest. Caught in nets of delusion and driven by boundless craving.Addiction to desire and control True satisfaction never arrives; addiction itself is what they love. Their enjoyment comes not from the object, but from possessing it.Trapped by wealth and social status Swamiji shares vivid anecdotes (e.g., the wealthy woman unable to give away a sweater) to show how wealth can enslave. Wealth is treated as life itself, not a tool.Stubborn, self-justifying, and resistant to guidance Will not admit fault or accept advice. Even when shown the way, cling t

The seventy-fifth in a series of talks by Swami Nirmalananda Giri (Abbot George Burke) on the Bhagavad Gita, India's most famous scripture: the unforgettable dialog between Sri Krishna and Arjuna about the essence of spiritual life.In this talk, continuing with Chapter 16:07, Swamiji discusses what devas and asuras are, and what demonic men and women are like. Swami Nirmalananda dives deep into the Gita’s sobering portrait of the asuric (demonic) nature—not as fantasy, but as a real psychological and spiritual condition that can overtake any person who turns away from truth, dharma, and higher consciousness. This talk explores the mindset, worldview, and behaviors of those caught in darkness: how they think, how they distort truth, and how their inner world becomes toxic. Importantly, Swami Nirmalananda warns that none of us are immune to this descent, and emphasizes the vigilance, self-honesty, and spiritual integrity needed to avoid it. Through vivid metaphors and personal anecdotes, he reminds us that even those who once shined with divine light can fall into ruin if they abandon the path. Asuric nature is not essential but acquired: Everyone is ultimately divine, but some become willfully blind to the light and actively resist truth. The asuric person is morally confused: They no longer know right from wrong—or deliberately reject it. Some even lose the ability to distinguish truth from falsehood. They deny moral and cosmic order: Their worldview is that life is without purpose, God, or truth—chaotic and random. This is not philosophy, Swami says, but spiritual illness. Behavior reflects this darkness: Such people are often aggressive, cruel, envious, hypocritical, and hostile to those who walk in light. Their conduct is destructive inwardly and outwardly. Desire and anger become their fuel: They are bound by endless desires and rage, finding their identity in stimulation, indulgence, and control. They corrupt the environment around them: Like skunks spreading stench, they degrade collective consciousness simply by their presence. Swamiji urges us to turn away from such people. Even spiritual aspirants can fall: Swamiji recounts a

The seventy-forth in a series of talks by Swami Nirmalananda Giri (Abbot George Burke) on the Bhagavad Gita, India's most famous scripture: the unforgettable dialog between Sri Krishna and Arjuna about the essence of spiritual life.In this talk, continuing with Chapter 16:01, Swamiji discusses characteristics for capability of yoga, and how virya (vigor) is necessary for the aspiring yogi, and the negative qualities a yogi avoids.Swami Nirmalananda continues the 16th chapter of the Gita, which details the stark contrast between divine (daivic) and demonic (asuric) qualities. In this talk, he carefully unpacks a long list of virtues essential for spiritual aspirants—not as optional extras, but as requisites for enlightenment. He explains how these qualities form a kind of “endowment” or inner inheritance of the soul and how failing to cultivate them leads to darkness, bondage, and spiritual regression. Drawing on personal anecdotes, scriptural commentary, and humor, he encourages yogis to develop not only external behavior but inward transformation rooted in self-honesty, discipline, and compassion. • Virtues of the Divine State Krishna lists divine traits as essentials for enlightenment: • Fearlessness, purity, steadfastness in yoga, self-control, truthfulness, nonviolence, and almsgiving. • Other qualities include tranquility, non-covetousness, compassion, modesty, gentleness, absence of anger, vigor, fortitude, cleanliness, absence of hatred, and lack of arrogance. • Truthfulness in Thought, Speech, and Action: Living untruthfully isn’t just about lying—it’s professing belief in spiritual truths and not living them. • Renunciation (vairagya): Letting go means understanding the impermanence and lower value of worldly goals in light of the Self. • Fickleness vs. Steadfastness: Spiritual growth requir