While dharma, artha, kama and moksha are equally important, why does the popular spiritual understanding in India lean more towards dharma and moksha almost neglecting artha and kama?—Mahesh R
As limitless, infinite awareness, I perceive myself as manifestation of the supreme Ishwara. But how can one reconcile the inconsistency of something so pure manifesting in so many evil forms in this world? What is the purpose of such manifestations?—Sudhir Jain
You have stated that qualities like viveka , vairagya , shatsampati , mumukshutvam are necessary for study of fundamental issues about our identity and existence. But in the real world, can’t these qualities make us complacent and unmotivated? Dissatisfaction and distress have often triggered off great discoveries and inventions—Sudhir Jain.
You say that gunas can never be inherited, but then how do we explain some traits, talents, and dispositions that run in the family. Or are major gunas a carry-over from previous lives, and the family to be born in gets chosen accordingly?–Sudhir Jain.
I have been practising the karma yoga attitude for action and I feel good about it. However, my mind keeps throwing up a question: why am I offering to the lord at all? Why Ishwara-arpana? And if we believe in Advaita philosophy, what really happens with this attitude of Ishwara-arpana?—Sunita Chemburkar
Some people, by their innate nature, live a very contented and balanced life even though they have not realised their true self as limitless awareness. They are happy with their role-playing, conceptual identity, and function very compassionately and diligently in the practical world, indulging in no evil deeds or thoughts. Could they also be thought of as karma-yogis although they lack the attitude of Ishwara arpanam and prasada buddhi? Are such people making a mistake for not striving to seek their true identity as the Gita teaches us? And what are the eventual implications of living out their life in such happy ignorance? – Sudhir Jain
Why are some roles very difficult to drop even though you keep telling yourself it is a role and it has to be dropped? For example, for a male it is perhaps his job/work and for a woman the role of a mother –– Mohan S
In an earlier post you had mentioned `…If I am meant to fail according to the Lord’s plan and if I succeed, then I’m going against God’s plan’ Please explain this. How is this possible? Can we go against God’s plan? — Sunita Chemburkar
Can I presume that every opportunity that is presented to me should be taken up, should be experienced? If I don’t take up the opportunity, does it mean that I’m going against the script?—Sunita Chemburkar
Meditation and analysis can help us get rid of habitual patterns. But how long should one do the analysis? How do you know when to stop?—Mohan S
Would a jignasu or a jnani also have some desires or some wishes? And when these people pray to God to fulfil these desires while effortlessly performing actions to fulfil these desires, does that make them an arthi or an artharthi at that point of time?—Mohan S
Can japa-dhyanam be converted into a prayer? Or is it already that as obeisance is paid to Ishwara at the start?—Mohan S
In one sloka, Krishna says, `All the worlds (where beings exist) up to the world of Brahma-ji are subject to return. However, having reached me, Arjuna, there is no rebirth…Is it possible for a jnani to make a mistake in Brahmaloka and be re-born to start his/her unfinished journey? Does the shastra say anything about this?—Mohan S
Further to the above question, Swamiji, if the problem of finitude is a problem of the human, then how would one experience this finitude in Brahmaloka?—Anusha R
Does understanding the Reality make us immune to the ups and downs of life, the death of near and dear ones? Life and pain appear more than real at such times—Sunita Savla
How does one practice `Om’ meditation ? How do I know I’m doing it right? Are there any signs and indications that I am on the right track?—Mahesh R
Swamiji, in an earlier post, you said `A person needs to the attitude that if you don’t get what you wish for, then you don’t need it.’ But if one had this attitude, then one would already be wise. Isn’t it too much to expect of ordinary mortals like us?—Mahesh R
Language has changed, meanings have changed. There is lot of symbolism in the Gita. For example, Krishna says, `Worship me with a flower’ and people don’t go beyond offering a flower or water, Krishna says, `Worship me as the Himalayas’ and people continue to worship the Himalayas and pollute them at the same time. What has gone wrong? And how can one get around the gap between the symbol and the understanding of God?—Mahesh R
