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 — Summary

Context: 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 Bhagavad Gita.

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 Points

1. 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 Dharma

3. Tapasya of the Mind includes:

• Tranquility and kindliness

• Observing inner silence and self-control

• Mental purity through japa and meditation

The 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 misguided

Swamiji 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 Insight

True 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 Austerity (Vak Tapas):

• Pleasant, beneficial, truthful, and non-hurtful speech.

• Avoids gossip, harshness, or showing off knowledge.

• Ideally, it uplifts others and reflects dharmic values.

Key Insights from Swamiji’s Commentary

• Many people adopt extreme practices not prescribed by scripture—motivated by self-hatred or ego.

• Authentic sadhana is balanced, joyful, and grounded in scriptural wisdom.

• “Food is vibration”—what we eat literally affects our mental and spiritual state.

• Religion must pervade all aspects of life. Any area held back becomes a weakness.

• Revering higher beings—like devas or enlightened teachers—is not “superstition,” but spiritual realism.

• We become what we worship: Gods uplift us, ghosts degrade us.

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 gunas

Spiritual Context

• Everything 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 Practices

• Some 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 spiritual perception.

Energy and Food Exchange

• Accepting food or items from others—especially negative individuals—can transfer energetic imprints or vibrations.
• Swamiji warns against prana theft or negative energy exchange, especially when people are unaware or manipulative.
• Even garments can carry energy; discretion is necessary in both giving and receiving.

Integration of Dharma in Daily Life

• True yoga and spiritual life must pervade all aspects of one’s life.
• There is no such thing as a “private” part of life exempt from dharma—partial sincerity leads to hypocrisy and failure.
• If someone is unwilling to apply dharmic principles universally, they should not claim to be on the spiritual path.

Closing Note

• With characteristic humor and self-deprecation, Swamiji closes by affirming that despite imperfections, sincerity and persistence matter most.
• “I’m all I’ve got”—a reminder that transformation begins with who we are now, not some idealized self.

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: Swamiji recommends study of:

• The Bhagavad Gita
• The Upanishads
• Yoga Sutras (with commentary)
• Works of Adi Shankaracharya
• The book Sanatana Dharma: The Eternal Religion

On Faith (beginning of Chapter 17):

• Faith is not merely belief; it is shaped by one’s Prakriti—the vibrations of one’s mind-body complex.
• Three types of faith correspond to the three gunas:
• Sattwic faith leads to reverence for the gods and the divine.
• Rajasic faith is drawn to powerful spirits or forces.
• Tamasic faith becomes obsessed with the dead, ghosts, and ancestor worship devoid of higher purpose.

Warning Against Spiritualism:

• Spiritualism (obsession with spirits of the dead) is described as utterly tamasic and spiritually dangerous.
• Swamiji cites Sri Ramakrishna: “Think of God, and you will become God. Think of ghosts, and you will become a ghost.”

Food and Environment Matter:

• Everything we absorb—food, books, media, and company—affects our spiritual energy and destiny.

Closing Insight:

“Those who do not study the scriptures and instead follow personal impulse will find no perfection, no happiness, and no liberation.”

Swamiji ends the talk by previewing the next chapter—The Division of Threefold Faith—which explores how faith manifests according to one’s inner nature.

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 cat due to past-life karma—underscoring the real potential for regression.

Real-Life Examples:

• A boy smoking from gutters: A young child rescued through kindness but hated by his corrupt family—a poignant example of early innocence amidst depravity.
• Wealthy but spiritually empty lives: Stories of multimillionaires clinging to sweaters or dying of alcoholism—bound by materialism and devoid of spiritual richness.

Uplifting Moments:

• The story of Luther McKinney: A deeply spiritual man of humble background whose purity of heart uplifted others—including sobering an alcoholic woman simply through his peaceful presence.

Final Reflections:

• We must avoid even minor compromises with darkness—spiritual regression is possible for anyone.
• Compassion is needed for the truly lost, but discernment and boundaries are essential.
• Even the demonic have divine roots, but their current manifestation is hostile to the light.
• Swami concludes with a call to vigilance: “Let’s stay on the upward way.”

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 to ignorance as “self-respect.”

Perform sacrifice only for show

• Acts of giving are investments, not offerings.
• Karma becomes negative when charity is performed without inner alignment.

Fall is always possible

• Even a sincere seeker can fall if vigilance is lost.
• Swamiji recalls the story of Da Vinci’s model for Jesus who later became the model for Judas.

Spiritual Warning:

• “Don’t say ‘I could never fall.’”
• The path to spiritual downfall begins with small compromises.
• Swami urges listeners to avoid even the shadow of asuric tendencies.

Closing Reflection:

• Like a bus driver on an icy bridge full of children, we must walk this life with extreme awareness.
• The world is dangerous; the spiritual path requires firm, humble vigilance.
• Live in the light—not in platitudes, but in awakened discernment.