1st and 3rd Sunday Study 7-19-26 Class 2 with Swami Sakshatkrtananda

Swami Sakshatkrtananda explores the challenges and steps of upasana, devotion, and self-knowledge in this detailed spiritual discourse.

Ask about this video. Answers come from its transcript only — with the timestamp, so you can check them.

Generated from the transcript and can be wrong — check the timestamp.

Key Takeaways

Aarasana upasana is extremely subtle and difficult due to the mind’s identification with body and senses.
Not everyone is qualified for deep contemplation; shastra provides alternative steps for spiritual practice.
Undivided attention and devotion to Ishwara (ananya yoga) is a practical and essential spiritual practice.
Self-knowledge is challenging because the self cannot be objectified like other sensory objects.
Dedication of all actions to Ishwara helps cultivate spiritual progress when meditation is difficult.

What the video covers

The video begins with an announcement about a Q&A satsang with Swami Sakshatkrtananda.
Discussion on the difficulty of aarasana (contemplation) and who is qualified for this subtle form of upasana.
Explanation of the mind's restlessness and identification with body-mind-senses as obstacles to deep meditation.
Comparison of different forms of upasana: aarasana, vishwarupasana, and karmayoga, highlighting the unique challenges of each.
Importance of undivided attention and devotion (ananya yoga) to Ishwara as a practical step when deep contemplation is not possible.
The role of love and commitment to Ishwara as the ultimate goal in life and the need to analyze one’s desires to realize this.
Swami explains the subtlety of self-knowledge and the difficulty of objectifying the self for meditation.
The discourse covers the gradual steps prescribed by shastra for spiritual progress when direct meditation is not feasible.
Emphasis on dedication of all actions to Ishwara as a form of upasana and spiritual practice.
The video concludes with reflections on the oneness with Ishwara and the grace required for spiritual realization.

Chapters

What is aarasana upasana and why is it difficult?

Aarasana upasana is contemplation on the subtle self (aaram) which is extremely difficult because the self cannot be objectified and the mind is restless and identified with body and senses.

What alternatives does shastra provide if deep contemplation is not possible?

Shastra suggests gradual steps including vishwarupasana (meditation on the cosmic form) and karmayoga (dedication of actions to Ishwara) as alternative spiritual practices.

What is ananya yoga and why is it important?

Ananya yoga is undivided attention and devotion to Ishwara, essential for spiritual progress when deeper meditation is difficult, as it cultivates constant remembrance and love for the divine.

Full Transcript — Download SRT & Markdown

Speaker A

Just one announcement before class. There will be a Q&A satsang this afternoon at 1:30 with Swami Sakshhatanandanda G. So you're welcome to bring questions, write them and put them here, or we'll have a microphone for you. 1:30 Q&A. Thank you.

Speaker A

Oh, shant. Shanty, shanty, shanty. Fore! Foreign! Foreign! Jagat Gurum. This is a, and what is the definition of asharam was given?

Speaker A

Who is qualified for that aar upasana is given, and what does he gain from aasana is given. All these are all given.

Speaker A

Aarasana means aardanam, contemplation upon aaram. The upasana shabdha is used here for nidasam or contemplation.

Speaker A

All are not qualified for this. There is a lot of cla is there. Difficulty is there.

Speaker A

Aarasana not easily done by people who do not have these qualifications mentioned there. Amria, those who are not able to hold the sense organs away from the sense objects, it is difficult. Naturally, it is difficult. Sense organs will go all over, the mind will not be available for dam and raatas will be. Therefore, sabu Buddhi will not be there. Vishama buddhi means disturbance at the level of mind, and that is also welfare desire or commitment to welfare of all the beings.

Speaker A

That is also difficult because first I have to take care of my wellbeing and my family's wellbeing.

Speaker A

There were people connected to me. Well-being others come later. Therefore, it is very difficult to have survita in the mind.

Speaker A

Naturally, aasana is not for all. At the same time, you can't disregard them. It is not for you. Therefore, get lost.

Speaker A

No, you can't say get lost. Shastra doesn't do that. Shastra goes all the way down.

Speaker A

That is also not possible. Do this like this. Shastra comes down four, five steps downwards.

Speaker A

The first step is here. If aarasana is not possible for you, do this because it is cla that he points out first.

Speaker A

For in vishwarupasana also, in karm yoga also, glacia is there. You have to gather materials for doing karma. You have to sit in a place to do a vishwarupasana. Therefore, it is there also. Difficulty is there. Same mind.

Speaker A

There also the same mind is. Therefore, mind goes all over. Therefore, that is a time for mind.

Speaker A

When you sit in meditation, that is the right time for mind to be active.

Speaker A

All the thoughts come. What is to be done tomorrow? What is to be done today evening? Like this, all the thoughts come.

Speaker A

Therefore, danam is not possible. Vishwarupauasana also is not possible. Karm yoga also is not possible.

Speaker A

Therefore, but here it is what? It is more difficult. That also is difficult. Aaran upasana is more difficult.

Speaker A

Why is it more difficult? Because the object of danam is extremely subtle. It is not available for objectification.

Speaker A

Elsewhere, vishwar rupa is available for visualisation. In karm yoga, ishwara is available for visualisation.

Speaker A

Karma means things are there. Materials are there. Therefore, you have got a space for mind to go around. Various objects of worship are there. Mind can go all around. But here it is adika. Claia is because extremely subtle you can't objectify the self. Therefore, and what is the other difficulty in this aar dhanam that isma is there in the body, mind senses.

Speaker A

Abimmana means identified with I am identified with body mind senses. Therefore, this aim does not go easily.

Speaker A

It is there from anala from beginningless time I have been identifying myself with this body mind senses.

Speaker A

Therefore, that immanana buddhi does not go easily. Therefore, therefore in vishwarasana you can have no problem. Here you cannot have bhavana because they are all opposed to each other.

Speaker A

In bisharupasana ba buddhi is there but in aasana a buddhi aa buddhi is difficult buddhi is easy therefore they are all opposed to each other this is extremely difficult for whom?

Speaker A

Yes. One whose mind is reing inta is called he can revel in this unmanifest aaram and to remain in that unmanifest to remain in that aaram is very difficult. Difficult, extremely subtle mind cannot rebel something which is subtle.

Speaker A

Mind always goes for gross things. Therefore there is an extra cla is there for Dukap is gained. Dukum means with great difficulty. Not dukam is not sorrow.

Speaker A

Sukum dukum. All these words can be used adverbially. Sukum means easily. Dukham is with difficulty.

Speaker A

With difficulty is gained. What is gained with difficulty? A gi in which the altar of upasana is object where the gi is object of upasana is object everything is unmanifest therefore is unmanifest because not an object therefore to know myself

Speaker A

is extremely difficult I can't objectify anything I can objectify, I can easily know. The sense organs are there. I see. I hear, I touch. Easy to know. But I cannot be objectified.

Speaker A

Therefore, it is extremely subtle. Therefore means one who has got those who have got the strong identity with body this it is very difficult for them to gain this and therefore shastra Ah give so many steps each one is

Speaker A

lower. If this step is not possible follow the next step that is also not possible follow the next step for that kind of alternative upayas are here pointed out by shastra.

Speaker A

The first step is given. Now the next two verses talk about the first step.

Speaker A

Mom, nacha. If you are not able to do aar dhanam do this [clears throat] all the actions myasia syas means not giving up action.

Speaker A

Means here means dedicate. All the actions you dedicate to myself. Matara Maha committed to me.

Speaker A

Me that is Vishwar up. Me the Lord. Me the ishwara. Me all the time all the time thinking about me in whatever they do they see the connection of ishwara maha you think about ishwara all the time when paratam is there when you love

Speaker A

something you always think about the object of all the time you have some way or the other you see connection to the object of love.

Speaker A

Similarly you see the connection to ishwaraam. You are committed to Ishwara. You are committed to vishwarupa danam.

Speaker A

In that vishwarupa dashanam you are included. I am not separate from Vishwarupa. If I am separate from Vishwar Rupa, then you will have what?

Speaker A

Terrific fear. You are one. Vishwarupa is everything. It is one against total. I am outside Vishwar Rupa means I cannot be outside Vishwar Rupa. If I am outside Vishar Rupa, there will be only fear because it is one against the total.

Speaker A

Arjuna had this problem. Why he wanted Lord to withdraw the Visharupa? Visharupa is a wonderful sight. One can keep enjoying the sight of Visharupa.

Speaker A

Arjuna said please withdraw. Please withdraw your vishwarupa because he got frightened. Why he got frightened? Because he excluded himself from the vishwar rupa.

Speaker A

If he is included in vishwarupa, it is joy. Excluded. He was frightened. Therefore, I am included in vishwarupa.

Speaker A

I am the goal in my in one's life. I am the only goal in one's life.

Speaker A

My attention is undivided attention on Ishwara. It is not divided. My attention is not divided.

Speaker A

My attention is divided. Then ishwara becomes ishwara's attention is in one corner of the mind.

Speaker A

Therefore so many things I have to do and I have to remember ishwara. That is one more thing to do. That one more thing is last priority.

Speaker A

That one more thing becomes what? Last priority. And then it goes away also from the list. It goes away.

Speaker A

Therefore undivided love, devotion, attention is called ananya yoga. There is no ananya yoga. There is no association with anything else.

Speaker A

That kind of attention. This has got thinking of me. Thinking of me in this way.

Speaker A

Therefore, one must have done a lot of vara before this. That's called pushart vara. Then only this is possible.

Speaker A

Ishwara becomes the only altar of attention, love, devotion when [clears throat] I have done what I want in life.

Speaker A

Am I getting what I want in life by doing what I am doing right now?

Speaker A

All these varas are involved. What I want in life should become very clear. We don't pay attention to that. What I want in life is Brahman.

Speaker A

I want Brahman in life. Analyze what you want in life. I want what? Total security.

Speaker A

Total security means immortality. I don't want to die. That is called sist. I want to gain s when I don't want mortality. It means what? I want to be always there.

Speaker A

I want to be always there. Means I want to ex

Speaker A

Total security means immortality. I don't want to die. That is called sist. I want to gain s when I don't want mortality. It means what? I want to be always there.

Speaker A

I want to be always there. Means I want to exist forever. That is called absolute existence.

Speaker A

That is called s what I want s I don't want to come to an end. I don't want I don't want to see the absence of me at any time.

Speaker A

Therefore that is I want I am seeking in other words s in and through various things I am doing that only when I when I acquire security it is what I want to I want to immortalize myself do varieties of things to prolong life

Speaker A

ultimately I give up what I want is s that is idea At the level of buddhi I want knowledge.

Speaker A

How much knowledge? I want this much knowledge is enough. No, I want all knowledge.

Speaker A

I want all knowledge. I want to do every course. I want to learn every discipline of knowledge.

Speaker A

One by one I gradually give up. This is not possible. This is not possible. Give up one by one. But the fundamental urg knowledge that is called chitt and at the level of mind. What I want ananda at the level of mind I want ananda.

Speaker A

How much anunda? I want ananda between 7 and 8 in the evening. Do you have any time limit for that?

Speaker A

You want to be happy all the time in all the places in all situations.

Speaker A

I want to be happy. This is also a fundamental urge in every human being.

Speaker A

That is called ananda. All the three words you put together, what do you want?

Speaker A

Such an is called Brahman. Satan is given one name by the shastra that is called Brahman. Therefore I am seeking what? Brahman.

Speaker A

I am seeking Brahman but I don't know I am seeking Brahman. And do I get this Brahman in my pursuits? Whatever I am doing in and through all my activities, have I gained this Brahman or can I get this Brahman?

Speaker A

It is impossible in the way I am functioning doing activities in that way. Brahman cannot be gained because it is limitless existence, limitless knowledge, limitless happiness. Therefore, all that I have is limited.

Speaker A

Everything my organs of actions are limited. My mind is limited. My buddhi is limited. Where is the question of gaining Brahman through my activities?

Speaker A

Therefore, it is not possible. Then how to get Brahman? That is fundamental. We have not given thought to all these things.

Speaker A

What is what is the method of gaining this Brahman? You come to know [clears throat] You come to know I am that Brahman but I don't know.

Speaker A

Therefore study vanta vanta reveals you are that Brahman. Therefore, this is not giving up.

Speaker A

dedicating all the actions unto I ishwara and momas one who does thinking about me all the time who is this devotey because he is not capable of doing and therefore he is asked to do visharupam continue to do

Speaker A

one day what will happen Lord Krishna says Da I am the savior of them.

Speaker A

I am the one who lifts them from of them. I am the dam. I am the savior.

Speaker A

Those who do this kind of upasana, I make sure they cross the ocean of sorrow.

Speaker A

Shankara Lord Krishna says this samsara is characterized by mitu mitu sagua sag is mitu sag it has got and it is full of fear of Death that is that is occupation.

Speaker A

Mind is occupied with some fear means fear of change. Death means change. Fear of change. Fear of death. It occupies the mind always or it is at least at the back of the mind. All the time it is

Speaker A

there at the back of the mind. What did you see in the forest? Somebody you ask what will come out? Whatever has given fear in him, whatever has caused fear in him, he will say I saw tiger. He has

Speaker A

seen so many things. Not only tiger, so many things he saw. But what does he say? Tiger. Because tiger cause fear. Therefore, that occupies the mind. It comes first. Therefore, what did you see? I saw tiger.

Speaker A

So many things were seen. Similarly, samsaras, so many things are there. But what is the predominant thing that occupies our attention in samsara?

Speaker A

That is death. Therefore, fear. The fear of death is predominant fear. There are so many other fears and the predominant one is mitu.

Speaker A

How long you will take? I I do upasana on you. Tell me how many months it will take, how many days it will take.

Speaker A

Shankra that Lord Krishna doesn't give any time frame. He says nach without much delay without much delay depending upon the intensity of of your rupasana.

Speaker A

If your rupasana is casual then nacharat means without much delay without many years. If you are doing upasana with great commitment and andha with greatha you do nach very soon without much delay depending upon theasana.

Speaker A

Therefore, those people Muda samsara. Once Bhagavan says I become the uda for all of them from samsara then so many questions will come.

Speaker A

How he does this act of saving them from the ocean of samsara. This ocean of samsara is miti.

Speaker A

If you want to know what kind of ocean or river it is, you go to the dhanlo.

Speaker A

This is description of samsara sagaram or samsara nadi. It has got all kinds of obstacles are there. Therefore you require a boatman.

Speaker A

Who is the boatman? Lord is the boatman. Therefore, he takes care of you. He becomes uda. He becomes the boatman. He has already said he becomes the boatman for you to cross over the river of samsara.

Speaker A

The ocean of samsara samuda bhawami. How does he take you across the ocean of samsara sorrow?

Speaker A

There is only one way. Even Bhagavan cannot give you moka in any other way except what?

Speaker A

except helping you to get the vision of yourself. He gives you conducive situation to come to Vedanta.

Speaker A

He gives you good teachers to listen to Vanta. gives all the infrastructure for you to gain the knowledge.

Speaker A

Therefore, Ishwara does not distribute knowledge say by he does not distribute knowledge and save them.

Speaker A

Knowledge cannot be distributed. Knowledge has to take place. Knowledge has to take place and remove the ignorance.

Speaker A

Ignorance can go only by knowledge. That knowledge has to take place in your mind in the form of bruti because ignorance is in the form of I don't know is the form of self ignorance that I don't know has to go by I know

Speaker A

opposite oh there is no other way ignorance can go except by knowledge. That cognitive thought once ignorance goes There was no samsara sag.

Speaker A

You discover that there is no samsara sag. You see the samsara saga is dry. Now there is no sag that is knowledge. Therefore only by knowledge this samsara sagara can come to an end for which Ishwara gives his

Speaker A

grace. Oh, this is the way to earn the grace of Ishwara. Without grace, it is not possible.

Speaker A

That we are all in Vanta study itself is what? Ishwara's grace that I am in Vanta class is grace. Because nobody comes to vanta like that.

Speaker A

You require is there is only by the grace of one gets this adasana. one gets this interest in vanta.

Speaker A

Therefore is an we through various ways including this. This is a way for earning the grace of Ishwara.

Speaker A

If that is not possible, he will say something else. That is not possible, he will say something else. But there is a way in whatever way one can approach.

Speaker A

One day he will come to Vanta. Therefore, why should we come? One day we are already in Vanta.

Speaker A

Therefore, we have to strengthen our study. We have to strengthen our association with vanta.

Speaker A

Therefore, those who do this for them ishwara provides the right atmosphere. says, "I light the lamp of knowledge in their heart." Therefore, there is only one way that is knowledge. Therefore, he becomes samuda only by bringing this knowledge to the

Speaker A

person. Therefore, Gita is very clear. This moa cannot take place any other manner. There is no union of ja with Ishwara.

Speaker A

I merge with Ishwara and become mtaha free. There's no merging. Merging is not possible.

Speaker A

You merge in ishwhara means in what form you merge. I enter ishwara. You enter in what form?

Speaker A

Therefore there's no possibility of union there. There is only one way this upadi can be resolved.

Speaker A

born again and again. This body will be born again and again. Therefore, it can never be resolved unless it is understood as mitya. It is doesn't have any reality and the reality is given by whom I gave the reality. I identify with that give

Speaker A

reality then I enter into samsara. That is why identified with this body is not possible.

Speaker A

Vishwarupasana. Suppose this is not possible. The eighth verse next step is given which is lower than the previous one.

Speaker A

May my in the visharupa. If it is not possible to place your mind then in any given form of ishwara you do upasana because this vishwarupasana means it is very difficult but very effective. Vishwarupasana means very very effective upasana.

Speaker A

How does it help? Because I dilate my aankara in visharupasana. I dilate my ahankara because I am included in vishar rupa.

Speaker A

Therefore my aankara is sublimated in the bishwarupa and vishwarupa is limitless. When the mind visualizes that limitless visor rupa the mind also learns to expand.

Speaker A

Expand means it it its vision becomes broader. Identify with body my vision is very narrow.

Speaker A

Identify with my family the vision little broader. Identify with the society it is little more but broader.

Speaker A

Identified with the vishwarupa my mind my mind expands. Therefore I don't I don't live with my small problems. When I identified with Visharupa, all these problems become nothing. [clears throat] Because when you grow higher and higher, the smaller things becomes

Speaker A

insignificant. As you go up in the sky, you don't see the fencing of your house over which there was fight.

Speaker A

As you go up, you don't see the fence. After some time, you don't see your house. After some time, you don't see your village.

Speaker A

The more you go higher and higher, the problems becomes miniature. There's no problem at all. That is how when you do visarasana, you you see that the the benefit of vishwarupasana.

Speaker A

Therefore I see I see things in the light of visharupasana. Otherwise I see things whatever I see myself in the same light I see others.

Speaker A

If I'm identified with the body I will be seeing only bodies of others. Identified with the dress I see what others are wearing. Mind is always in what others wear.

Speaker A

Therefore whatever you are looking at yourself that that alone you see in others. When you look at yourself as part of vishwarupa the mind expands.

Speaker A

Therefore that is the that is a benefit of vishwarupasana where I can sublimate my aankara and sublimation of hankara is necessary for giving up the aankara.

Speaker A

When it is strong it is very difficult to surrender. When it is thin, it is easy to surrender. Therefore, the sublimation of aankara takes place in vishwarupasana.

Speaker A

I am part of ishwara. I am not an individual existing outside ishwara. I am part of ishwara.

Speaker A

And if that upasana is not possible, here Lord Krishna says take any form Every form is any deity you take you take then do in Lord Krishna Krishna form a man that's In the next verse he says in this verse

Speaker A

he says therefore since this is the case therefore in that form when you do I become the Savior of you. Therefore, means place place your mind in visup because that is very effective. This is very effective.

Speaker A

Therefore the emotional mind you place in me and not only emotional mind this assertaining mind also your mind and intellect both of them let them be placed in me because bishwarasana has Great pal. Therefore, if you do so,

Speaker A

you will remain in me. Therefore, there is no doubt about it. means after the fall of the body.

Speaker A

Therefore is talked about here after you will remain in me. You will abide in me again by knowledge alone. Therefore kamukti one a person gets knowledge after the fall of the body in the brahmal loca one goes to brahmal loca as

Speaker A

the palam of this upasana there taught by brahma gi at the end of kalpa then at the end of life of bhaji one is taught by brahma gi and gains knowledge and becomes free. Therefore, he will abide in me. Therefore, this is

Speaker A

affirmation of now he says take any If you find it difficult to place mind in meat, it is not possible for you.

Speaker A

Then take any form of ishwara then yogi. You do upasana on a given form of ishwara you can take and upasana you do and you can do yogi abasa yoga means when you do upasana the mind will escape.

Speaker A

You have to repeatedly bring the mind back to the altar oft that is that is to be practiced.

Speaker A

Therefore when we do japam you do this abhasa yoga mind goes away bring it back.

Speaker A

Therefore, mind will escape by abhasa yoga. Bring it back to the altar of meditation which is a given form. From vishwarupa you come down to a given form.

Speaker A

It is easier for people who do not who are not capable of doing visas in a given form is possible. Therefore, if it is not possible for you then You desire to gain me through the abbyasa yoga through upasana on a given

Speaker A

form of dvata which is easier than if that is also not possible. If that also is not possible that is abhasa yoga is not possible on a given deity is not possible.

Speaker A

You are not capable of doing yoga then give up mental activities come to physical activity.

Speaker A

Whatever you do activities you offer them unto me. karma. Do all the activities for my sake. Dedicate all activities unto myself.

Speaker A

Therefore doing kmas for my sake also you can achieve the same siddhi which is mokam gradually gradually you will climb up one step after the other and finally you will have axar dhanam thereby there will be moka mother

Speaker A

dedicating ing all activities unto Iswara. Doing activities for the sake of Ishwara. What is the meaning of dedication?

Speaker A

Offering actions. Doing actions as an expression of gratitude for whatever we have been given. That is called dedication.

Speaker A

All the activities we perform in expression of gratitude. What kind of activities? What is to be done?

Speaker A

Whatever activities to be done, I do those activities offering unto I ishwara as an expression of gratitude.

Speaker A

And why gratitude? for whatever I have been given. Everything is given. Therefore, I express my gratitude. The body is given, mind is given, buddhi is given, the thinking buddhi is given, everything is given.

Speaker A

Therefore, I express my gratitude for whatever that is given. As I entered the world, everything is there.

Speaker A

The water to drink is there. The food to eat is there. The air to breathe is there. Everything is given. I did not bring anything with me.

Speaker A

No water bottle, no oxygen cylinder, no milk bottle, nothing. Everything is given. Therefore, I express my gratitude. How?

Speaker A

By doing what is expects me to do. That is called offering activities unto him.

Speaker A

Whatever I do should be what is to be done. What is expects me to do? How do I know what is expects me to do? Look into shastra. The shastra he says what one is expected to do.

Speaker A

Whatever doesn't contradict my conscience. They are all to be done activities. In a given situation, everybody knows what is to be done. Nobody has to be taught. In a given situation, what one has to do is very clear. I do what is to be done.

Speaker A

Offer the activities unto I ishwara doing activities for my sake also you can accomplish what kind of they gain me alone that is siddhi.

Speaker A

Therefore doing activities for the sake of Ishwara is next step. Then next will he will say even that is not possible what to do.

Speaker A

Then do any activity offer the pal to me. Act you can't offer offer the pal to me.

Speaker A

Pala you offer to me. Offer to me means what? Whatever karmabalam is there you give it to me and take it as my prasada.

Speaker A

Therefore that prasad buddhi we have to bring with reference to karmafala. Whatever I do I offer the results unto ishwara meaning I take it back as prasada.

Speaker A

Whatever happens to me in life also is prasada only. Everything that happens in one's life is prasada because it comes from ishwara. Therefore I take it as prasada.

Speaker A

Therefore afterward that is also not possible is not there. Minimum that one offer karmapala unto me take it as a prasada.

Speaker A

Thereby one day we will climb up the step up to aar danam which will give ishwara. One becomes one with Ishwara.

Speaker A

Discovers the oneness of one with Ishwara. Om shanty shanty shanty hurry hurry. Stay home.

Speaker A

So just one moment uh just one question. It's unusual request. We're having at the anniversary function 40th anniversary there will be a play and we're in need of large artificial plants for the stage. If anybody has a large

Speaker A

artificial plans to loan, please let me know at the back room there. Thank you.

Topics:Swami Sakshatkrtanandaupasanameditationspiritual practiceIshwaraself-knowledgeananya yogadevotionshastraArsha Vidya

Get More with the SozAI App

Transcribe recordings, audio files, and YouTube videos — with AI summaries, speaker detection, and unlimited transcriptions.

App Store Google Play

Or transcribe another YouTube video here →

Free tools: TXT to SRT · SRT Validator · Merge SRT · Subtitle to Text · All tools