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The Benefits of Vegetarianism

Bhagavad Gita AS IT IS
Chapter 17: The Divisions of Faith

TEXT 8-10

ayuh-sattva-balarogya-
sukha-priti-vivardhanah
rasyah snigdhah sthira hrdya
aharah sattvika-priyah
katv-amla-lavanaty-usna-
tiksna-ruksa-vidahinah
ahara rajasasyesta
duhkha-sokamaya-pradah
yata-yamam gata-rasam
puti paryusitam ca yat
ucchistam api camedhyam
bhojanam tamasa-priyam

SYNONYMS

ayuh—duration of life; sattva—existence; bala—strength; arogya—health; sukha—happiness; priti—and satisfaction; vivardhanah—increasing; rasyah—juicy; snigdhah—fatty; sthirah—enduring; hrdyah—pleasing to the heart; aharah—food; sattvika—to one in goodness; priyah—palatable.

TRANSLATION

Foods in the mode of goodness increase the duration of life, purify one’s existence and give strength, health, happiness and satisfaction. Such nourishing foods are sweet, juicy, fattening and palatable. Foods that are too bitter, too sour, salty, pungent, dry and hot, are liked by people in the modes of passion. Such foods cause pain, distress, and disease. Food cooked more than three hours before being eaten, which is tasteless, stale, putrid, decomposed and unclean, is food liked by people in the mode of ignorance.

PURPORT

The purpose of food is to increase the duration of life, purify the mind and aid bodily strength. This is its only purpose. In the past, great authorities selected those foods that best aid health and increase life’s duration, such as milk products, sugar, rice, wheat, fruits and vegetables. These foods are very dear to those in the mode of goodness. Some other foods, such as baked corn and molasses, while not very palatable in themselves, can be made pleasant when mixed with milk or other foods. They are then in the mode of goodness. All these foods are pure by nature. They are quite distinct from untouchable things like meat and liquor. Fatty foods, as mentioned in the eighth verse, have no connection with animal fat obtained by slaughter. Animal fat is available in the form of milk, which is the most wonderful of all foods. Milk, butter, cheese and similar products give animal fat in a form which rules out any need for the killing of innocent creatures. It is only through brute mentality that this killing goes on. The civilized method of obtaining needed fat is by milk. Slaughter is the way of subhumans. Protein is amply available through split peas, dhall, whole wheat, etc.

As highlighted in the previous article on the topic of the Yamas and Niyamas, the principle of Non-Violence (or Ahimsa) is a core value of the philosophy of Sanatana Dharma, and a guiding tenet in the lives of all practicing Dharmis.

This principle is primarily, but not exclusively, expressed through the dietary parameters adopted by the devotees of Sanatana Dharma. Non-violence is practiced by the strict observation of a lacto-vegetarian diet, a diet that excludes all meat, fish and eggs, but that includes dairy products, such as milk, cheese, ghee, yogurt, etc.

Vegetarianism has gained a great measure of popularity and acceptance in wider society throughout the world in recent years, for many reasons.

Medical data continually arises, linking meat-eating with a number of illnesses and ailments in life, such as cancer and heart disease. Contrary to popular belief, meat foods are not a necessary component of the human diet. In fact, evolutionarily and biologically, humans are not designed to be carnivores. Our teeth and intestinal structures are best suited for an herbivorous (vegetarian) diet.

The advent of technology and instant communication has allowed the wider propagation of leaks and footage from within the industrial slaughterhouses and medical/commercial testing facilities alike. Likewise, so too have the environmental impacts of wide scale livestock production for the sake of industrial distribution become more widely known, as well as the wasteful policies of the meat industry. Like humans, animals are sentient living beings, and have been proven to be capable of feeling pain and suffering. Animals, like humans, cry out if cut; they scream if killed; they mourn if separated from those they are attached to. Knowing this, then witnessing footage from behind the scenes of a slaughterhouse, is enough to turn any right persons stomach. As a result of that natural human capacity for empathy, many people have rejected the dietary inclusion of meat products solely in protest of those inhumane acts.

Economically, the global meat production industry has had damaging effects on the natural environment of the world, and the effects are far reaching. In order to sustain an ever growing demand for flesh, Central and South American rain forests are being decimated at the alarming rate of 2.5 acres per second, and growing. Much of this destruction is occurring in order to provide grazing land for beef cattle. Every burger we eat represents a tree mowed down in a rain forest, and by association the death of wild fauna, the destruction of natural habitats, the erosion of soils and damage of natural water tables. The latter especially, given that the the meat industry has been repeatedly cited as one of the major industries responsible for massive amounts of pollution, including the dumping of noxious wastes into the global water supply.

These, and many other considerations, make it astoundingly clear why the vegetarian lifestyle is an ethical alternative that is both reasonable and healthy for your body, mind and soul. Violent minds lead to violent lifestyles. In such a state of consciousness, it is impossible to make any serious advancement on the spiritual path, so for anyone inclined towards Sanatana Dharma, the adoption of a vegetarian lifestyle is an easy decision to make.

Mankind has long been aware of its seemingly God-given position of superiority over over animals within the hierarchy of being. Abrahamic and neo-pagan constructionist thinkers alike have long used such an argument as justification for the consumption of our so-called ‘inferior’ companions within this material existence. It is, however, important to consider that mans higher status does not automatically give us the right to kill other lifeforms simply for our selfish ends.

To rule does not give justification for abuse or mistreatment.



In fact, the rulers of men who come to view their people as chattel to be used, traded and discarded at a whim often end up losing their own heads in time. The mere position of superiority over another sentient being can never be interpreted as a license for abusing a less capable being, or a class of such beings. Superiority means responsibility, a duty of care, to those below.

If we argue that we as humans have the right to exploit so-called inferior lifeforms for the sake of the tongue, then it would be morally permissible for one human to enslave and victimize another, for the sake of base sense gratification. An intellectually or physically more powerful man could justifiably kill another, weaker man, solely at a whim or because his ego desires it. Physically weaker women and children would be at the mercy of stronger, aggressive men. Societies that permit such acts rarely last long, for tolerance of such philosophy only leads to mayhem and the decline of civilization.

This does not preclude the “ownership” or collaborative existence with animals that mankind has engaged in since time immemorial. To engage the services of those lesser lifeforms with which we share this planet, in turn rendering to them protection, sustenance and shelter, is not abuse. As a caring and protective parent engages a child in chores to keep them occupied, and to ease the burden of labour of the family, so to can we engage those non-human lifeforms who’s companies we keep.

For example take the hound and the cow. The human relationship with both creatures has been around far longer than records go back. The hound has often aided man in endeavors such as tracking, protection and threat detection, and pest control. Humans in turn provided the animals shelter, company, consistent sustenance and other forms of protection.

As for the cow, the cow is the backbone of human civilization. Human agriculture, before the advent of modern petroleum fueled machinery, was only made possible on a wider scale thanks to the labour of the bull as much as as the labour of man. The bull would pull the plow, and the cart, and the cow would give up its milk, excess to the needs of the calf, for the sustenance of man.

The cow especially is revered within vedic culture for this reason. The human and the cow have a symbiotic nature unsurpassed by any other creature. Whilst this connection has for the most part been lost in the wake of the cold and impersonal form of modern agriculture, were society to collapse overnight and man forced to rebuild from the ruins, the men amongst the ruins would soon realize the value of the cow beyond their mere base desire for their flesh. That is one reason why Vedic culture places such reverence upon cows.

“The Lord is the protector of cows and the brahminical culture. A society devoid of cow protection and brahminical culture is not under the direct protection of the Lord, just as the prisoners in the jails are not under the protection of the king but under the protection of a severe agent of the king. Without cow protection and cultivation of the brahminical qualities in human society, at least for a section of the members of society, no human civilization can prosper at any length. By brahminical culture, the development of the dormant qualities of goodness, namely truthfulness, equanimity, sense control, forbearance, simplicity, general knowledge, transcendental knowledge and firm faith in the Vedic wisdom, one can become a brāhmaṇa and thus see the Lord as He is.” 



This reverence of cows, and understanding of the symbiotic relationship that man is capable of having with the lifeforms of the animal kingdom, is the reason why followers of Sanatana Dharma can and will partake in the consumption of dairy products such as milk and cheese. We do not promote or encourage veganism by any measure, though for some it may be the only option when faced with an unfortunate intolerant to dairy products. Excluding specific health reasons, the encouragement of veganism is not regarded as dharmic, and seen as detrimental to the human body and mind.

Linked below is a video by Sri Dharma Pravartaka Acharya on the subject of vegetarianism and its relationship to Sanatana Dharma, that goes much more in depth on the subject. A must watch.


Leading a Moral Life – The Ten Ethical Principles of Dharma

For most walking our path, the motivating factor behind their acceptance of Sanatana Dharma is their innate desire or motivation to know and live truth.

As a result, it is crucially important for the Dharmi to live as ethical a life as possible. For the follower of Dharma, the Good, the True, the Real, the Beautiful, the Eternal, and the Absolute, in the highest metaphysical sense, are all one and the same. Thus, one cannot know the Absolute unless one also knows the Good. And one cannot know the Good unless one also is good.

Every religious or philosophical system in the world holds some position in the realm of ethical thought. Life and the consideration of ethics are inseparable. The realm of ethics, stated very simply, centers upon the question of what constitutes good versus bad behavior on the part of human beings. Symptomatic of the fallen age we reside in, many of the so called ethical conclusions that a man comes to are anything but. Nonetheless, however, objective morality and ethical principles do exist.

It is the goal of the Dharmi to strive to embody that which is right and good. To take the most ethical action possible in any given situation. The nature of goodness itself is seen as being ultimately rooted in, and as being a reflection of, the Divine. Thus, good in this world, both in the form of Goodness itself as a metaphysical reality and in the form of good actions, has its origins in Transcendent reality…in the very essential nature of the Divine.

How though, in the tradition of Sanatana Dharma, is this expressed?

In the teachings of Sanatana Dharma, that which is good is separated into two different categories: a) good as a virtue, and b) good in action.

Goodness as an inherent virtue of the living being has its origin in the very soul (atman) of each living being. The goal of the spiritual seeker is to make the inherent goodness of our internal soul manifest in the external world for all to see and benefit from. To perfectly manifest our own soul’s inherent goodness is synonymous with being an enlightened, liberated being, and reflecting that inner state outward for the world to benefit.

Goodness in action, on the other hand, consists of the day-to-day, free-will decisions that we need to make in always seeking the higher path in how we treat others. These good behaviors in action are the ethical and moral principles that we must each follow as we are on the road to full self-realization and God-consciousness.

The forms in which Goodness is expressed, both through thought and action, is best found in the Yamas and Niyamas, as explained below. The following commentary was given by Sri Dharma Pravartaka Acharya in his book “Sanatana Dharma- The Eternal Natural Way”.


Five Yamas – Proscriptions

Ahimsa (Non-Violence) –

Ahimsa is one of the most important of the ethical proscriptions. Contrary to the false notion that Vedic spirituality believes is passivism, the principle of ahimsa does not support passivism or a lack of will to defend oneself. On the contrary, we are called upon to be strong and courageous warriors for our people, our nation, and for Dharma. However, the principle of ahimsa does insist that we are to be as maximally non-violent in our minds and in our hearts as is possible, even as we defend Truth, and especially in how we treat our fellow Dharmis and all innocent living beings around us.

Satya (Truthfulness)

For followers of Dharma, Truth is much more than merely the opposite of a lie. Rather, Truth is seen as being one of the infinite, positive attributes of the Divine. Truthfulness is followed both in our attempt to always tell the truth, but more, also in that we are meant to manifest Truth (God) in our everyday lives in all of our thoughts, words and actions. In practicing the telling of truth verbal, we are manifesting the highest Truth spiritually.

Asteya (Non-Stealing)

All property, up to and including the very Earth herself, ultimately belongs to the Supreme. To not steal means both to not take from others, as well as to acknowledge who is the ultimate owner of all things. Theft is the direct result of suffering from the illusion that we are in lack. For those who are devoted to God, we know that the soul can never lack,
and that the very source and owner of all reality is none other than our very best friend.

Brahmacharya (Sexual Continence)

Sexuality is one of the most powerful natural forces found in living beings. We must have fidelity to the Good in how we relate to others sexually; never exploiting others for selfish pleasure, but always reflecting the pure and healthy love that is God’s gift to us. What this means in concrete terms is that sexuality only finds its ultimate fulfillment within the context of a loving marriage between a man and a woman.

Apirigraha (Non-Covetousness)

It is in transcending the ugly impulse of greed that we overcome the illusion of the egoic self. To be non-covetous is to realize that wealth, material goods and property alone are not sufficient to give us the lasting fulfillment and happiness that we seek. Rather, it is in living within our means, pursuing a life of simple living and high thinking, that we find both material fulfillment and spiritual enlightenment.


Five Niyamas – Prescriptions

Shaucha (Purity)-

Purity consists of both scrupulous external hygiene, and internal cleanliness of mind. The former is achieved by bathing, brushing one’s teeth, etc., every day without fail. The latter is accomplished by allowing only good, pure, positive and spiritual thoughts to flourish in our minds, and by conversely not allowing the opposite – evil, impure, negative and materialistic thoughts – to dominate our minds.

Santosha (Contentment)-

Discontent is the root of all immoral and unethical actions. It is because we are discontent that we feel the false necessity to exploit and harm others. When we are content, we approach the world as God’s kingdom, rather than a mere playground for our own selfish exploitation. As is true of all the Yamas and Niyamas, contentment is a quality that can be cultivated by daily spiritual practice.

Tapas (Austerity)-

Tapas is choosing to challenge ourselves each day to take the path that will make ourselves stronger, rather than weaker. It means taking the stairs up to our apartment rather than the elevator whenever we can. It means walking the four blocks to the store rather than driving. It means pushing ourselves toward excellence, increased strength and health, and personal growth whenever we see the opportunity to do so arise in our day to day lives. It means always choosing that path that will further elevate us in our personal life.

Svadhyaya (Self-Education) –

Svadhyaya includes both the daily self-analysis that is such a crucial exercise in our spiritual journey, as well as daily study of the wisdom of the Dharmic scriptures, such as the Bhagavad Gita, Yoga Sutras, Narada Bhakti Sutras, Srimad Bhagavatam, and the Upanishads. In addition, self-education occurs when we study the teachings and writings of our own guru (spiritual teacher).

Ishvara-Pranidhana (Devotion to the Divine) –

The daily cultivation of devotional consciousness (bhakti) is the ultimate path to knowing the Divine, because devotion is the very opposite of selfishness. In selfishness, we merely try to take from the world around us. In devotion, we give of ourselves, and in love, back to our Source, which is God, and to all other living beings. Devotion to the Divine can be practiced by meditation upon such Holy Name mantras as “Aum Namo Narayanaya”, by conducting simple but meaningful puja ceremonies in one’s own home, or by serving God directly by supporting those authentic gurus who teach the world the path of liberation by supporting such gurus either with one’s volunteer service (seva) or charitable donations.

In addition to the Yamas and Niyamas, there are twelve primary qualities that every Dharmi should strive to cultivate in themselves. These include:

  1. Humility
  2. Simplicity
  3. Devotion
  4. Compassion
  5. Loyalty
  6. Wisdom
  7. Equanimity
  8. Balance
  9. Excellence
  10. Discernment
  11. Strength
  12. Courage

After all, there is no spiritual progress without the prerequisite practice of conscious and concerted ethical development. To be a Dharmi means, by definition, to be a wholly virtuous person. By sincerely and strictly following the Yamas and Niyamas, as well as cultivating the above twelve indispensable virtues in your life, you will begin the process of manifesting the innate virtue necessary to fully open yourself to God’s presence and grace, and realizing the ultimate reality of your true spiritual self.


You can purchase Sanatana Dharma – The Eternal Natural Way at Dharmacentral.com
http://dharmacentral.com/Sanatana-Dharma-Book.html


Overcoming Addictions Spiritually

One of the most terrible tragedies experienced by so many millions of people today has been the debilitating problem of addictions. Whether we are speaking of drugs, alcohol, cigarettes, video games, raging emotions or pornography, addictions have brought about a degree of suffering to the lives of millions that is unimaginable. In this moving video, Sri Dharma Pravartaka Acharya addresses a viewer’s question on how to overcome addictions with tremendous compassion, directness and wise insight. The root causes of addiction are ultimately a spiritual deficiency. The solution is, likewise, a spiritual answer.


All-Pervading Vishnu

One of the most important features of God’s nature is that He pervades all of spiritual and material reality. In this livestream discourse and Q&A session, Sri Dharma Pravartaka Acharya gives us a glipse of the all-pervasive nature of Vishnu. “Śrī Pippalāyana said: Nārāyaṇa is the cause of the creation, maintenance and destruction of this universe, yet He has no prior cause. He pervades the various states of wakefulness, dreaming and unconscious deep sleep and also exists beyond them. By entering the body of every living being as the Supersoul, He enlivens the body, senses, life airs and mental activities, and thus all the subtle and gross organs of the body begin their functions. My dear King, know that Nārāyaṇa to be the Supreme.” (Srimad Bhagavatam, 11.3.35)


Practicing Gratitude in Spiritual Life

One of the most important principles that the religious tradition of Sanatana Dharma teaches us is that we are at all times surrounded by the blessings and grace of God. Despite the fact that God is always bestowing His blessings upon us, many of us struggle to be aware of God’s tremendous gifts in our lives. In this exclusive talk that was delivered February 27, 2021 on the ISDS Discord server, Sri Dharma Pravartaka Acharya shares with us the nature of God’s blessings, as well as the importance of cultivating a deeper sense of appreciation, gratitude and thanksgiving in our lives. If you wish to receive God’s blessings, then be a blessing in the lives of others.


The Transcendental Nature of God

The nature of God is one of the most important philosophical/theological topics to be understood. According to the Vedic scriptures and the tradition of Sanatana Dharma, God transcends all materiality, illusion, faults and defects. God is never – ever – subject to illusion. In this livestream talk, Sri Dharma Prvartaka Acharya discusses the transcendental nature of God by examining two verses from the Srimad Bhagavatam.

śrī-rājovāca

nārāyaṇābhidhānasya

brahmaṇaḥ paramātmanaḥ

niṣṭhām arhatha no vaktuṁ

yūyaṁ hi brahma-vittamāḥ

“King Nimi inquired: Please explain to me the transcendental situation of the Supreme Lord, Nārāyaṇa, who is Himself the Absolute Truth and the Supersoul of everyone. You can explain this to me, because you are all most expert in transcendental knowledge. (Srimad Bhagavatam, 11.3.34)

śrī-pippalāyana uvāca

sthity-udbhava-pralaya-hetur ahetur asya

yat svapna-jāgara-suṣuptiṣu sad bahiś ca

dehendriyāsu-hṛdayāni caranti yena

sañjīvitāni tad avehi paraṁ narendra

“Śrī Pippalāyana said: Nārāyaṇa is the cause of the creation, maintenance and destruction of this universe, yet He has no prior cause. He pervades the various states of wakefulness, dreaming and unconscious deep sleep and also exists beyond them. By entering the body of every living being as the Supersoul, He enlivens the body, senses, life airs and mental activities, and thus all the subtle and gross organs of the body begin their functions. My dear King, know that Nārāyaṇa to be the Supreme.” (Srimad Bhagavatam, 11.3.35)


Bhakti is the Superior Process – Narada Bhakti Sutras, Session Twelve

In this continuation of his now legendary Narada Bhakti Sutras class, Sri Dharma Pravartaka Acharya explains in great depth the relationship between philosophy and direct spiritual experience; the subtleties of spiritual epistemology; the differences between pure devotion versus mixed devotion; and the clear superiority of the path of bhakti for the purpose of knowing God, compared to every other spiritual path and form of Yoga.


Narayana: The Source of All Reality

The Supreme Absolute of the Vedic tradition is known by the divine name Sriman Narayana. Narayana is the source of all reality, transcends all materiality, is never subject to illusion, and is the utmost highest of all beings. In this powerful livestream event, Sri Dharma Pravartaka Acharya explains to us two verses from the beautiful Vedic scripture known as the Sri Vishnu Sahasranama that reveal what is the true nature of God.

“The sages, Pitaras (departed ancestors), gods, the mahābhūtas (great elements), and their effects, the moving and the non-moving objects which comprise the entire universe – all have been projected from Nārāyaṇa.” (Sri Vishnu Sahasranama, Uttara Bhāgaḥ, 18)

“Vishnu is the unique and unparalleled deity in that He pervades the great elements of different kinds and the three worlds of existence. He is the Super-soul of all beings and their protector. He transcends all of them and is not touched by their defects. Thus He enjoys supreme bliss.” (Sri Vishnu Sahasranama, Uttara Bhāgaḥ, 20)


The Path of Joy

Every living being is seeking true joy. True and lasting joy is nothing less than our spiritual birthright. Despite this fact, so many people feel deprived of the joy that they so earnestly seek and desire. In this special livestream discourse and Q&A session, Sri Dharma Pravartaka Acharya outlines the path of joy for us. In knowing the Infinite, you can know joy!

“Bhrigu practiced meditation and learned that joy is Brahman. For from joy all beings are born, by joy they are sustained, being born, and into joy they enter after death. This is the wisdom which Bhrigu, taught by Varuna, attained within his heart. He who attains this wisdom wins glory, grows prosperous, enjoys health and fame.” (Taittiriya Upanishad, 3.6.1)

“The Infinite is the source of joy. There is no joy in the finite. Only in the Infinite is there joy. Ask to know of the Infinite.” (Chandogya Upanishad, 7.23.1)


Living Dharma- Weekly Livestream

From the Introduction to “Living Dharma”: “The contents of ‘Living Dharma: The Teachings of Sri Dharma Pravartaka Acharya’ cover a wide range of topics, both philosophical and practical. This great diversity of topics is very much by design, since there is no aspect of the human experience that Dharma does not touch upon directly and conclusively. Thus, while each one of these short wisdom sayings will provide a deeply spiritual vision to the reader, some of them also comment upon such seemingly “secular” aspects of human thought as psychology, politics, economics, social science, culture, aesthetics and health. The only way to truly incorporate the teachings of Sanatana Dharma into your life is to practice Dharma in every single aspect of your life, without exception. This is exactly what ‘Living Dharma’ was created to help you do.”


An Offering to God – Puja Introduction


In the wake of Dīpāvali, the act of Puja is a phenomena that is likely be fresh in the minds of many, devotee or spiritual seeker alike. As custom, on the night of Dīpāvali, individuals around the world will light ghee wick laps as an offering to Lord Sri Rāma (the incarnation of God), in celebration of his return to His kingdom of Ayodhya as the rightful king.

Ghee wick lamps, offered in celebration of the triumph of good over evil during Dīpāvali.


One of the most effective means of devotional meditation is known as Puja. This post is intended as an introductory guide for anyone interested in performing their own Puja at home.

Puja involves the direct meditative worship of God through the making of various symbolic offerings to God with devotion. Usually conducted before a temple altar, or at home with your own personal altar, the performance of Puja is an important devotional activity that can and ideally should be conducted as part of ones daily Sādhanā.

The ultimate goal of Sanatana Dharma (the Eternal Natural Way) is to re-establish our innate relationship with God. Through the re-establishment of our connection to God, a devotee is able to overcome trauma, rid themselves of the bonds of material attachment, and otherwise grow spiritually as an individual. We do this by cultivating a devotional consciousness towards the Supreme.

Puja is not merely a ritual or ceremony however. It is not “ritualism”. It is an active act of meditation, in which a dharmi is systematically transforming their consciousness into a mode of natural surrender of the individual self to the Supreme Self that is God. Through the process of Puja meditation, a devotee offers various pure substances to the murti, or divine image, of God. With each item that a dharmi offers, they are meditating on the fact that they are, in actuality, offering their inner being at the lotus-feet of the Divine.

The performance of Puja can be a profound and humbling experience, and is thus a recommended and beneficial practice to take up at home as part of ones practice.

In order to perform a Puja ceremony at home, ideally one should have an established home altar. This altar can be as simple as a small table or shelf, or as elaborate as putting aside an entire room or a section of a room just for the purpose of performing sadhana. The size and scope of ones altar is secondary to the quality of the practice itself. The most important thing to keep in mind is that, more important than how large your altar might be, is how much awareness and sincerity you bring to your puja practice.

As stated in the Bhagavad Gita (9:26), Sri Krishna Him self explains:

“If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it.” The quality of devotion with which we offer anything to God is much more important than the quantitative value of what we offer.

“If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it.” The quality of devotion with which we offer anything to God is much more important than the quantitative value of what we offer.


There are several items that a dharmi should ideally have if they are to perform puja. At a minimum, one should have access to incense and an incense holder, a means of lighting them, such as a lighter or matches, a hand bell to ring, and a ghee-wick lamp (which subsequently require wicks and ghee to utilize fully.) The uses for these will be layed out shortly.

You must be bathed and clean before performing puja. This is very important.

As one of the Niyamas, or prescriptions, to which a dharmi should strive to adhere to, Shaucha, or purity, applies to physical cleanliness as much as it does to purity of mind.

Purity consists of both scrupulous external hygiene, and internal cleanliness of mind. The former is achieved by bathing, brushing one’s teeth etc, every day without fail. The latter is accomplished by allowing only good, pure, positive and spiritual thoughts to flourish in our minds, and by conversely not allowing the opposite (evil, impure, negative and materialistic thoughts) to dominate our minds.

As a result of this, when we perform Puja, a dharmi must strive to ensure he is clean of body and mind before commencing.

To start the act of Puja, a dharmi should situate themselves before their altar. First, one should center themselves. This is best done by closing your eyes and taking a few normal breaths with awareness, allowing yourself to be at peace and open to God’s grace.

Next, opening your eyes, place your hands together in ‘namaste’ gesture and offer your obeisances to the murti, reciting “Jaya Sriman Narayana” (Victory to Sri Sri Lakshmi and Narayana).

Light a stick of incense. Now begin ringing the bell rhythmically with your left hand. Gently wave the incense stick in your right hand in a clockwise circular motion – three times to the face of the image, three times to the belly, three times to the feet, and finally four times around the entire image. Then place the incense stick in a safe holder. The offered incense is now prasada, or the sanctified grace of God. Smelling its aroma is spiritually beneficial because its scent was first accepted by God.

Next, light the ghee wick lamp. Offer the ghee wick lamp with your right hand, ringing the bell in your left hand in the same manner and with the same numbers as the incense was previously offered (three times to the face, belly and feet, then four times around the entire image). When you are done, quickly pass your hands over the flame of the ghee wick lamp and place your hands to your forehead for a blessing. The flame of the ghee-wick, too, is now sanctified prasada. Thus, seeing the flame and smelling its aroma will be spiritually beneficial.

You may then offer other items in a similar manner to how you offered the incense and ghee-wick lamp. Other items that you can offer include: a flower, water, or some simple food such as almonds or raisins (which are afterwards eaten as a sacrament, or “prasada”).

After the puja is over, you may again place your hands in the ‘namaste’ gesture and offer your obeisances to the altar. Offering obeisances is performed by placing your forehead to the ground while having the top of your head facing the deity. Please then recite the following mantras.

aum ajnana timirandhasya
jnananjana shalakaya
chakshur unmilitam yena
tasmai sri guruve namaha


“I offer my respectful obeisances to my spiritual teacher, who has opened my eyes, which were blinded by the darkness of ignorance, with the torchlight of knowledge.”

he krishna karuna sindho
dina bandho jagat pate
gopesha gopika kanta
radha kanta namo’stu te

“Oh Krishna, ocean of mercy, You are the friend of the distressed and the source of creation. You are the master of the cowherdmen and the lover of the gopis, especially Radha. I offer my respectful obeisances unto You.”

tapta kanchana gaurangi
radhe vrindavaneshvari
vrishabhanu sute devi
pranamami hari priye


“I offer my respects to Radha, whose bodily complexion is fair and who is the Queen of Vrindavana. You are the daughter of King Vrishabhanu, and are very dear to Lord Krishna.”

Sriman Narayana Charanau Sharanam Prapadye
Srimate Narayanaaya Namah


“I seek refuge at the feet of Sriman Narayana. My salutations to Sriman Narayana.”

Having completed the puja, this would now be an ideal time to now perform your daily meditation practice in front of your altar, smelling the sweet aroma of the incense and ghee-wick.

Linked below is a video by Sri Dharma Pravartaka Acharya performing a puja before the Lakshmi-Narayana murtis at the ISDS temple in Nebraska.


Sri Rāma: Return of the King

November 4th marks the very important Vedic holy day of Dīpāvali. This sacred holy day marks the celebration of the triumph of good over evil. It also specifically celebrates the day in history when Lord Sri Rāma (the incarnation of God) returned to His kingdom of Ayodhya as the rightful king. Thus, Dīpāvali is also a celebration of the return of the divine king to His people. In this livestream event, Sri Dharma Pravartaka Acharya will explain the significance of Lord Sri Rāma and the significance of the return of the king in our times.

“Rāma, son of Rajaṛṣi Daśaratha, united with the most charming princess, shone like Viṣṇu, Lord of the gods, in the company of Lakṣmī.” (Rāmāyaṇa, 1.77.32)

“You are Brahman, the imperishable, the Truth abiding in the middle as well as at the end of the universe. You are the supreme righteousness of people, whose powers go everywhere. You are the four-armed.” (Rāmāyaṇa, 6.117.14)

“Rāma is the Supreme Lord of all worlds, a lion among kings. Having pained Him it is very difficult for you to sustain your life after offending Him to this extent. O king of demons, even devas, daityas, gandharvas, vidyādharas, nāgas, and yakṣas are incompetent to face Rāma the lord of the three worlds in wars. Even the self-born, four-faced Brahmā, the three-eyed Śiva who destroyed Tripura, Mahendra, the king of suras do not have the power to save one whom Rāma decides to kill”. (Rāmāyaṇa, 5.51.43-45)

“I now recognize You to be the Supreme Person, duly dispatched here in disguise by the rulers of the gods for the destruction of Rāvaṇa, O gentle one!” (Rāmāyaṇa, 6.119.18)


Understanding the Meaning of AUM

AUM (sometimes misspelled “om”) is neither a New Age invention, nor an incomprehensible mystery, but rather represents the very sound representation of the omnipresence of God Himself. In this livestream discourse, Sri Dharma Pravartaka Acharya provides an exhaustive and conclusive explanation of the meaning of the mantra AUM as revealed in the Vedic scriptures.

“By virtue of a little understanding of Aum a person returns to earth after death. By virtue of a greater understanding he attains to the celestial sphere. By virtue of a complete understanding he learns what is known only to the seers (rishis). The sage, with the help of Aum, reaches Brahman, the fearless, the undecaying, the immortal!” (Prashna Upanishad, 5.6-7)

“Affix to the Upanishad, which is the incomparable bow, the sharp arrow of devotional worship. Then, with mind absorbed and heart melted in love, draw the arrow and hit the mark – the imperishable Brahman (God). Aum is the bow, the arrow is the individual being, and Brahman is the target. With a tranquil heart, take aim. Lose the arrow of your self in Him, even as the arrow is lost in the target.” (Mundaka Upanishad, 2:2:3-4)

“Within the lotus of the heart he dwells, where, like the spokes of a wheel in its hub, the nerves meet. Meditate on him as Aum. Easily may you cross the sea of darkness.” (Mundaka Upanishad, 2:2:6)


The Turning Point – Alt-Tech Exclusive Video

This very unique video is the recording of a private satsangha talk that was given on July 9, 2016 by Sri Dharma Pravartaka Acharya to a select group of his top students. In it, Sri Acharya reveals his prescient insights into the social-political-spiritual crisis that humanity is currently undergoing; the events that we are to expect in the near future; as well as his very practical advice on how we can not only survive the current crisis, but how we can positively help lead others into the light of the coming Golden Age. Five years after its original delivery, the information revealed in this talk has perfectly stood the test of time! It was decided that right now is the time to finally release this talk to the general public. We are, right now, at the Turning Point.


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Knowing the Eternal

The Eternal, God, can be gained and known by the sincere spiritual seeker. In this special livestream event, Sri Dharma Pravartaka Acharya explores the teachings of the Mundaka Upanishad with us, and reveals precisely how we can know the Eternal! “Let a man devoted to spiritual life examine carefully the ephemeral nature of such enjoyment, whether here or hereafter, as may be won by good works, and so realize that it is not by works that one gains the Eternal. Let him give no thought to transient things, but, absorbed in meditation, let him renounce the world. If he would know the Eternal, let him humbly approach a guru devoted to Brahman and well-versed in the scriptures.” (Mundaka Upanishad, 1.2.12)