This is Q&A interaction with the audience from the previous talk where Acharya Das explores profound spiritual concepts from Vedic philosophy, focusing on meditation, reincarnation, self-realization, and the nature of consciousness. He emphasizes the transformative power of Kirtan meditation as a daily practice that can lead to spiritual awakening.

He addresses questions about the soul's journey between death and rebirth, explaining that the time between lives is subjective and depends on one's consciousness. He discusses how karma (action) and its fruits determine our future experiences and bodies, noting that those who transcend material desires can break the cycle of reincarnation.

Acharya Das elaborates on the three features of the Absolute Truth (Brahman, Paramatma, and Bhagavan) and their relationship to self-realization. He explains that our natural position is as servants of God rather than being self-centered, and that loving service aligns with our spiritual nature. Throughout the session, he stresses the importance of controlling one's mind rather than being controlled by it, and concludes by encouraging attendees to develop a consistent meditation practice, even if just for 10 minutes daily.

The questions which were asked:

Q: You spoke about birth, death and rebirth. I really would like to learn more about the time in between death and rebirth, the life between life there, what happens, where's the soul, what?

Q: What's the first thing you do when you wake up in the morning?

Q: I'm a little bit naive, but I would like to hear a little bit more about reincarnation. ‎

Q: Could you say something about the relationship between self-realization and God-realization?

Q: How would you speak to an asleep person, unawakened, who is approaching the end of their life experience and is gripped by the fear of death? ‎

Q: I was interested in what you said about the mantras being from an authentic spiritual master, something to that extent.

Q: On Friday you touched on free will and you said that we're not really doing anything, it's not in our control. What's that last part? It's not in our control, free will. It's not in our control. What is not in our control? Any actions we do is already written. In what way is it not in our control? It's all destiny. You mentioned a bit about the balance between our free will.

Q: What does it mean to be a servant of God and how one can become one?

Q: Yeah, just wondering, just with earthquakes and flooding and stuff like that, is that God sending a message? Or how does that all sort of work? ‎

Namaste. This talk explores the experience of spiritual awakening through kirtan meditation, presented from a Vedic perspective. Acharya das discusses how humanity is largely asleep to their true spiritual nature, mistakenly identifying with temporary material bodies rather than recognizing themselves as eternal spiritual beings. He explains that people continually seek happiness in material existence but never truly find it, as material life is characterized by impermanence and ultimately ends in death.

He introduces meditation as immersion in transcendental sound rather than merely a mental activity, contrasting this approach with traditional meditation practices such as the Ashtanga Yoga practices that require extraordinary discipline. Kirtan meditation is presented as an accessible yet powerful method of spiritual awakening particularly suited for the current age (Kali Yuga). Acharya das emphasizes the importance of receiving spiritual mantras through proper lineages to ensure their potency and explains the meaning behind the Hare Krishna mantra as a prayer seeking connection with the supreme spiritual reality. The talk concludes by contrasting the ascending path of spiritual practice (based on personal effort) with the descending path (based on grace and revelation).

There is then a Q&A interaction with the audience which is in the next video.

This talk on reincarnation takes a different angle from our earlier discussion in the Bhagavad-gita Wisdom Series. Last time, we explored how we came to have our present body. In this session, we shift the focus to discussing two common ideas about reincarnation — that it offers a second chance to “get things right,” or that it’s like being stuck on an endless treadmill.

As part of the discussion we also delve into the Vedic perspective on the repeated cycle of birth and death, known as saṁsāra.

The link to the ancient Vedic story about Jaḍa Bharata which I mentioned in the talk is here:

Mistaking a Saint for a Fool – Jada Bharata - https://open.spotify.com/episode/0pwBt4zs0EqWUDMmWYNURx?si=5QF4-a-IRNGhBGw_GIpyvQ

The Vedic verses I quote in this talk:

As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change. - Bhagavad-gītā 2.13

As a person puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones. - Bhagavad-gītā 2.22

Whatever state of being one remembers when he quits his body, that state he will attain without fail. - Bhagavad-gītā 8.6

The living entity in the material world carries his different conceptions of life from one body to another as the air carries aromas. - Bhagavad-gītā 15.8

The caterpillar transports itself from one leaf to another by capturing one leaf before giving up the other. Similarly, according to his previous work, the living entity must capture another body before giving up the one he has. This is because the mind is the reservoir of all kinds of desires. - Bhāgavata Purāṇa 4.29.76-77

The living entity, thus taking another gross body, obtains a certain type of ear, tongue, and nose and sense of touch, which are grouped about the mind. He thus enjoys a particular set of sense objects. - Bhagavad-gītā 15.9

When the living entity passes from the present body to the next body, which is created by his own karma, he becomes absorbed in the pleasurable and painful sensations of the new body and completely forgets the experience of the previous body. This total forgetfulness of one’s previous material identity, which comes about for one reason or another, is called death. Bhāgavata Purāṇa 11.22.39

Other online resources about this topic

Reincarnation the ins and the Outs - https://podcasters.spotify.com/pod/show/acharya-das/episodes/182-Reincarnation--the-Ins-and-the-Outs-e1gju35

Why Do Bad Things Happen to Good People? – Understanding Reincarnation - https://podcasters.spotify.com/pod/show/acharya-das/episodes/150-Why-Do-Bad-Things-Happen-to-Good-People-e1giggf

Purpose, Reincarnation, and Suffering – an online Q&A session - https://podcasters.spotify.com/pod/show/acharya-das/episodes/177-Purpose--Reincarnation--and-Suffering---an-online-QA-session-e1gjsmn

This is the second part of a talk given in Adelaide, Australia. It is a Q&A session with the following questions:

Q: You were talking earlier about every seven years, which I know of, that our cells die and are all renewed. But I've always thought of that as just being the physical body that's changing. I'm interested in whether the mind, the thoughts, the memories - I don't think that changes.

Q: I want to know your thoughts in terms of connecting with others who don't share the same spiritual practice.

Q: Can you explain God realization for those who haven't attained that? ‎

Q: Why do most yogis who achieve self-realization have a child-like nature? How to get that child-like nature back? ‎

Q: How do you describe truth?

Q: How can we cope with our own ego in daily life while practicing these teachings?

Q: What's the difference between soul and consciousness?

This is a talk from a 2025 Australian tour.

In this talk Acharya das explores the concept of the soul and the journey of self-realization from a Vedic perspective. He explains that according to Vedic understanding, we don't "have" souls - we ARE souls, eternal spiritual beings temporarily residing in physical bodies. He emphasizes that identifying with our temporary physical bodies leads to suffering, while understanding our true spiritual nature is the foundation of genuine spirituality and happiness.

Acharya das defines materialism not as the hunger for material things, but as the idea that "I am material" i.e. I am my body, and contrasts materialism with spirituality (understanding oneself as an eternal spiritual being having a temporary material experience). He discusses how self-centeredness, which has become increasingly normalized in modern society, leads to unhappiness, while acts of kindness align with our true spiritual nature. He criticizes how technology, particularly smartphones and social media, has exacerbated self-centeredness and contributed to rising mental health issues.

The talk concludes by advocating for meditation as immersion in transcendental sound, which can help purify the heart and mind, bringing clarity and helping us break free from material illusions. He presents the journey of self-realization and God-realization as the true purpose of human life.

In this talk we discuss Karma Yoga as a spiritual pathway in the context of a self-centered world.

Self-centeredness is the enemy of self-realization and modern society's focus on the fulfillment of individual desires as being of paramount importance has led to unprecedented levels of unhappiness, depression, and mental health issues. I refer to experts like Gus Speth and Tristan Harris to illustrate how selfishness and technology-driven self-absorption are creating societal problems.

We then explore how yoga is best understood as the union between the individual soul and the Supreme Soul, with karma yoga specifically being the path of selfless action. While karma (action) binds us to the material world, selfless service is liberating and awakens one to their true identity. Our natural spiritual function is to love and serve, and adopting a life of selfless service transforms one's existence.

The quotes I used:

When we speak of yoga we refer to linking up our consciousness with the Supreme Absolute Truth. Such a process is named differently by various practitioners in terms of the particular method adopted. When the linking up process is predominantly in fruitive activities, it is called karma-yoga, when it is predominantly empirical, it is called jñāna-yoga, and when it is predominantly in a devotional relationship with the Supreme Lord, it is called bhakti-yoga. Commentary by AC Bhaktivedanta Swami Prabhupada - Bhagavad-gītā 6.46

The Blessed Lord said: O sinless Arjuna, I have already explained that there are two classes of men who realize the Supreme Soul. Some are inclined to understand Him by empirical, philosophical speculation, and others are inclined to know Him by devotional work. Bhagavad-gītā 3.3

Work done as a sacrifice for Viṣṇu [the Supreme] has to be performed, otherwise work binds one to this material world. Therefore, O son of Kuntī, perform your prescribed duties for His satisfaction, and in that way you will always remain unattached and free from bondage. Bhagavad-gītā 3.9

One who restrains the senses and organs of action, but whose mind dwells on sense objects, certainly deludes himself and is called a pretender. Bhagavad-gītā 3.6

On the other hand, he who controls the senses by the mind and engages his active organs in works of devotion, without attachment, is by far superior. Bhagavad-gītā 3.7

One who neither hates nor desires the fruits of his activities is known to be always renounced. Such a person, liberated from all dualities, easily overcomes material bondage and is completely liberated, O mighty-armed Arjuna. Bhagavad-gītā 5.3

One who knows that the position reached by means of renunciation can also be attained by works in devotional service and who therefore sees that the path of works and the path of renunciation are one, sees things as they are. Bhagavad-gītā 5.5

Therefore, without being attached to the fruits of activities, one should act as a matter of duty; for by working without attachment, one attains the Supreme. Bhagavad-gītā 3.19

Therefore, O Arjuna, surrendering all your works unto Me, with mind intent on Me, and without desire for gain and free from egoism and lethargy, fight. Bhagavad-gītā 3.30

One who executes his duties according to My injunctions and who follows this teaching faithfully, without envy, becomes free from the bondage of fruitive actions. Bhagavad-gītā 3.31

"One who has taken his birth as a human being…. should make his life successful and work for the benefit of all other people. - Śrī Caitanya-caritāmṛta - Ādi-līlā 9.41

"It is the duty of every living being to perform welfare activities for the benefit of others with his life, wealth, intelligence and words." - Śrī Caitanya-caritāmṛta - Ādi-līlā 9.42

‘By his work, thoughts and words, an intelligent man must perform actions which will be beneficial for all living entities in this life and in the next.’ - Śrī Caitanya-caritāmṛta - Ādi-līlā 9.43

This is the Q&A portion of a talk at the Mantra Room, Brisbane, Australia. The talk topic was the same as the previously posted talk "Everyone Dies but not Everyone Lives", but some interesting questions were asked following the talk.

This is a talk at The Mantra Room on the Gold Coast, Australia, 22 June 2025. I approach this serious topic from the transcendental perspective, focusing on a spiritual understanding of death and what it means to live.

In the condition of spiritual ignorance, one sees oneself as the temporary material body in which one resides for a limited period of time. Absorbed in this illusion and deeply conditioned by advertising, the internet, and Social Media, we become increasingly self-centered, which is perhaps the most tragic aspect of modern life. For the more we see everything in relation to “ourself,” the more we will suffer.

True living comes from cultivating spiritual understanding and awareness of our eternal spiritual identity. Our purpose is to rediscover who we actually are, beyond false bodily labels, and to reconnect with our source, the Supreme Soul. This spiritual perspective transforms relationships, how we see the world, see others, and how we see ourselves.

In this continuation of the wisdom of the Bhagavad Gita series, we address the question “Is it all one?” examining whether various spiritual paths all lead to the same destination, and whether the goal of a spiritual undertaking is a singular experience or realization.

We need to distinguish between practices that are truly spiritual versus those focused on seeking material benefits and appreciate that real spirituality involves self-realization and God-realization.

Regarding whether God is ultimately an impersonal ocean of light or spiritual energy, with which I can merge and ‘become one,' the Vedic understanding is that the Absolute Truth manifests in three aspects: Brahman (impersonal spiritual energy), Paramatma (localized presence of God in all beings), and Bhagavan (a Supreme Personality).

In relation to the ideal of ‘oneness,’ the philosophical framework for understanding oneness is explained by the aphorism acintya-bhedābheda-tattva - the inconceivable simultaneous oneness and yet difference. While there is a spiritual oneness, individual distinction also exists eternally, and we need to be cautioned against the misinterpretation that one is God, which then leads to unfortunate consequences.

Some texts I quoted in this talk:

Those who worship the demigods will take birth among the demigods; those who worship ghosts and spirits will take birth among such beings; those who worship ancestors go to the ancestors; and those who worship Me will live with Me. - Bhagavad-gītā 9.25

The supreme occupation [dharma] for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted to completely satisfy the self. - Bhāgavata Purāṇa 1.2.6

Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear. - Bhagavad-gītā 18.66

Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān. - Bhāgavata Purāṇa 1.2.11

And I am the basis of the impersonal Brahman, which is the constitutional position of ultimate happiness, and which is immortal, imperishable and eternal. - Bhagavad-gītā 14.27

O my Lord, sustainer of all that lives, Your real face is covered by Your dazzling effulgence. Kindly remove that covering and exhibit Yourself to Your pure devotee. - Śrī Īśopaniṣad mantra 15

He is the eternal among all eternal entities, and the chief conscious being among all conscious beings. Among the many living entities, He is the chief, who fulfills their desires. - Śvetāsvatara Upaniṣad 6.13 and Kaṭha Upaniṣad 2.2.13

Īśvara is a special Puruṣa, unlike other puruṣas, being untouched by afflictions, actions (material activity) and the fruit of actions, and latent impressions or material desires. In Him the seed of omniscience is unsurpassed (infinite). He is also the Teacher of all ancient teachers (sages), being not limited by time. The transcendental sound personifying Him is AUṀ. - Yoga Sūtra 1.24-27

Arjuna inquired: Which is considered to be more perfect: those who are properly engaged in Your loving devotional service, or those who worship the impersonal Brahman, the unmanifested? - Bhagavad-gītā 12.1

The Blessed Lord said: He whose mind is fixed on My personal form, always engaged in worshiping Me with great and transcendental faith, is considered by Me to be most perfect. - Bhagavad-gītā 12.2

For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome. To make progress in that discipline is always difficult for those who are embodied. - Bhagavad-gītā 12.5

One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the realm of God. - Bhagavad-gītā 18.55

Many religious and spiritual traditions consider renunciation of the world important.

But is living in an ashram or temple really more spiritual?

We examine the fact that true spirituality is not determined by physical location or external appearances, but rather by one's consciousness and how one lives.

We will learn that the ‘world’ (the material energy) is neutral, and the real challenge lies in one's consciousness and relationship with the world. True renunciation (tyāga) is not about physically giving up worldly activities and possessions but rather about performing actions without attachment to their fruits. The Bhagavad Gita illustrates that genuine spirituality involves seeing everything as connected to God and performing all actions as service to the Supreme Soul.

If you would like to do a more in-depth course on the essential teachings of the Bhagavad-gītā, it is here: https://acharyadas.com/series/bhagavad-gita-chalisa/

The verses I quote were:

In the minds of those who are too attached to sense enjoyment and material opulence, and who are bewildered by such things, the resolute determination of loving service to the Supreme Lord does not take place. - Bhagavad-gītā 2.44

Not by merely abstaining from work can one achieve freedom from reaction, nor by renunciation alone can one attain perfection. - Bhagavad-gītā 3.4

One who restrains the senses and organs of action but whose mind dwells on sense objects certainly deludes himself and is called a pretender. - Bhagavad-gītā 3.6

Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept only those things necessary for himself, which are set aside as his quota, and one should not accept other things, knowing well to whom they belong. - Śrī Īśopaniṣad mantra 1

The Blessed Lord said: One who is unattached to the fruits of his work and who works as he is obligated is in the renounced order of life, and he is the true mystic: not he who lights no fire and performs no work. - Bhagavad-gītā 6.1

What is called renunciation is the same as yoga, or linking oneself with the Supreme, for no one can become a yogi unless he renounces the desire for sense gratification. - Bhagavad-gītā 6.2

“I am not a brāhmaṇa, I am not a kṣatriya, I am not a vaiśya or a śūdra. Nor am I a brahmacārī, a householder, a vānaprastha or a sannyāsī. I identify Myself only as the servant of the servant of the servant of the lotus feet of the Lord ….” - Śrī Caitanya-caritāmṛta Madhya-līlā 13.80

For one who sees Me everywhere and sees everything in Me, I am never lost, nor is he ever lost to Me. - Bhagavad-gītā 6.30

The Blessed Lord said, To give up the results of all activities is called renunciation [tyāga] by the wise. And that state is called the renounced order of life [sannyāsa] by great learned men. - Bhagavad-gītā 18.2

It is indeed impossible for an embodied being to give up all activities. Therefore, it is said that he who renounces the fruits of action is one who has truly renounced. - Bhagavad-gītā 18.11

The wise, engaged in loving devotional service, take refuge in the Lord, and free themselves from the cycle of birth and death by renouncing the fruits of action in the material world. In this way they can attain that state beyond all miseries. - Bhagavad-gītā 2.51

Unless one is engaged in the loving devotional service of the Lord, mere renunciation of activities cannot make one happy. The sages, purified by works of devotion, achieve the Supreme without delay. - Bhagavad-gītā 5.6

O son of Kuntī, all that you do, all that you eat, all that you offer and give away, as well as all austerities that you may perform, should be done as an offering unto Me. - Bhagavad-gītā 9.27

In this way you will be freed from all reactions to good and evil deeds, and by this principle of renunciation you will be liberated and come to Me. - Bhagavad-gītā 9.28