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.

The seventy-fifth 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 16:07, Swamiji discusses what devas and asuras are, and what demonic men and women are like.

Swami Nirmalananda dives deep into the Gita’s sobering portrait of the asuric (demonic) nature—not as fantasy, but as a real psychological and spiritual condition that can overtake any person who turns away from truth, dharma, and higher consciousness. This talk explores the mindset, worldview, and behaviors of those caught in darkness: how they think, how they distort truth, and how their inner world becomes toxic. Importantly, Swami Nirmalananda warns that none of us are immune to this descent, and emphasizes the vigilance, self-honesty, and spiritual integrity needed to avoid it. Through vivid metaphors and personal anecdotes, he reminds us that even those who once shined with divine light can fall into ruin if they abandon the path.

• Asuric nature is not essential but acquired: Everyone is ultimately divine, but some become willfully blind to the light and actively resist truth.
• The asuric person is morally confused: They no longer know right from wrong—or deliberately reject it. Some even lose the ability to distinguish truth from falsehood.
• They deny moral and cosmic order: Their worldview is that life is without purpose, God, or truth—chaotic and random. This is not philosophy, Swami says, but spiritual illness.
• Behavior reflects this darkness: Such people are often aggressive, cruel, envious, hypocritical, and hostile to those who walk in light. Their conduct is destructive inwardly and outwardly.
• Desire and anger become their fuel: They are bound by endless desires and rage, finding their identity in stimulation, indulgence, and control.
• They corrupt the environment around them: Like skunks spreading stench, they degrade collective consciousness simply by their presence. Swamiji urges us to turn away from such people.
• Even spiritual aspirants can fall: Swamiji recounts a story of a man who once modeled for Jesus in Da Vinci’s Last Supper, but later posed for Judas—a powerful reminder that anyone can decline spiritually without vigilance.
• A powerful metaphor: Like a bus driver crossing an icy bridge, we must drive down the center with fear and care—never assuming we are immune to danger.
• Religious platitudes won’t save us: Politeness and “positivity” are not enough—we must face the real potential for regression and choose the path of light with full awareness.
• Final call to action: Do not play with shadows. Even the beginnings of spiritual laziness, hypocrisy, or confusion can snowball into spiritual collapse. Choose light, consistently.

The seventy-forth 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 16:01, Swamiji discusses characteristics for capability of yoga, and how virya (vigor) is necessary for the aspiring yogi, and the negative qualities a yogi avoids.

Swami Nirmalananda continues the 16th chapter of the Gita, which details the stark contrast between divine (daivic) and demonic (asuric) qualities. In this talk, he carefully unpacks a long list of virtues essential for spiritual aspirants—not as optional extras, but as requisites for enlightenment. He explains how these qualities form a kind of “endowment” or inner inheritance of the soul and how failing to cultivate them leads to darkness, bondage, and spiritual regression. Drawing on personal anecdotes, scriptural commentary, and humor, he encourages yogis to develop not only external behavior but inward transformation rooted in self-honesty, discipline, and compassion.

• Virtues of the Divine State Krishna lists divine traits as essentials for enlightenment:

• Fearlessness, purity, steadfastness in yoga, self-control, truthfulness, nonviolence, and almsgiving.

• Other qualities include tranquility, non-covetousness, compassion, modesty, gentleness, absence of anger, vigor, fortitude, cleanliness, absence of hatred, and lack of arrogance.

• Truthfulness in Thought, Speech, and Action: Living untruthfully isn’t just about lying—it’s professing belief in spiritual truths and not living them.

• Renunciation (vairagya): Letting go means understanding the impermanence and lower value of worldly goals in light of the Self.

• Fickleness vs. Steadfastness: Spiritual growth requires firm will. Constant changing of plans or inconsistent effort is a major obstacle.

• The Yogic Life is Courageous: Swamiji shares a story about Anandamayi Ma encouraging him to be “firm and unshakable” when speaking spiritual truth—even when unpopular.

• Mental and Physical Cleanliness: Purity means clarity in the body, mind, and heart. Unclean environments or thoughts leave subtle vibrations.

• The Demonic State: Arises from arrogance, conceit, anger, harshness, hypocrisy, and ignorance—especially willful ignorance or neglect of spiritual development.

• You Are Always Moving: There is no standing still. One is either evolving toward the light or devolving into greater darkness and spiritual dullness.

• Living in Light or in Shadow: Most people in the world are not evil, but they live without the light—unaware or unwilling to seek the truth.

• Destiny is Not Fixed—It Is Cultivated: These virtues are your endowment, Swami says—not because they’re granted from above, but because you build them daily.

The seventy-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, continuing with Chapter 16:01, Swamiji discusses qualities for the successful yogi, personal sacrifice, and Swadhyaya as introspection.

Swami Nirmalananda continues exploring the qualities listed in the Gita as necessary for creating one’s destiny of enlightenment. These divine traits are not abstract ideals—they are the tools and disciplines of the successful yogi. He expands on self-control, self-analysis, spiritual heat (tapasya), and reverence for all life, emphasizing their role in reshaping consciousness. The talk blends practical discipline with profound insight, showing how seemingly small actions—honest self-reflection, gentle kindness, harmlessness—can align us with the divine destiny encoded within our own higher Self.

• Self-Control: Mastery of body, speech, and mind is essential; excuses like tiredness or inertia must be overcome with resolve and effort.

• Live Your Ideals: Don’t just profess compassion or detachment—embody it. True self-control means living in line with your spiritual convictions.

• Self-Analysis (swadhyaya): Constantly observe your motives and actions. Without awareness, you may remain selfish or deluded without realizing it.

• Anecdote of Discovery: A would-be missionary realized through reflection that his true calling was not to convert India, but to become part of it—a lesson in authentic inner listening.

• Spiritual Heat (tapasya): Tapasya is not austerity for its own sake, but the inner fire that both motivates and purifies. It melts egoic impurities and fuels transformation.

• Straightforwardness: Be direct, focused, and honest with yourself. Don’t justify or explain away spiritual failures—face them, and commit to progress.

• Nonviolence (ahimsa): True ahimsa means non-injury in thought, word, and deed—toward self, others, animals, and even plants. Reverence for life must be real, not theoretical.

• Respect for All Living Beings: Swamiji describes treating insects with care, respecting trees as sentient beings, and regarding all forms of life as sacred parts of the divine ecosystem.

• Kindness is Practical Dharma: Simple gestures—kind words, compassion for the lonely, gentle actions—are powerful forms of almsgiving and spiritual service.

• Truthfulness (preview): The next virtue to be discussed is truthfulness—not just honesty, but the courage to speak and live truth with love and discernment.

The seventy-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 16:01, Swamiji defines Krishna's ideas on Divine and Demonic, and learning to discern between the helpful and harmful. He also shares a story of a devotee of Anandamayi Ma who met the Franciscan saint, Padre Pio.

Swami Nirmalananda opens a powerful new chapter in the Gita that outlines the distinction between divine (daivic) and demonic (asuric) qualities—not just as mythological types, but as real tendencies in human nature. Through rich personal stories, scriptural exposition, and compassionate exhortation, he emphasizes the need to recognize what uplifts and what degrades—both in others and within ourselves.

He reminds us that spiritual discrimination is not harsh judgment but the wise refusal to let our consciousness be dragged into darkness. He also highlights specific divine qualities such as fearlessness, purity, self-control, and compassion, urging listeners to cultivate these with sincerity. Above all, this talk is a moving call to practice living kindness, recognizing the divine in every soul, even in the lonely, forgotten, or damaged beings around us.

• Divine vs. Demonic Qualities:

• Daivic (divine): radiant, uplifting, rooted in light and truth.
• Asuric (demonic): shadowed, egoic, destructive, either ignorant or willfully dark.

• Spiritual Impact of Association: Some people elevate simply by their presence; others subtly drain spiritual vitality or distract from the path.

• You must discriminate: Judging isn’t hatred. It’s wisdom. Know what uplifts or darkens your mind and act accordingly—this is essential for a Yogi.

• Self-diagnosis is vital: Ask not only “what am I doing?” but “what am I becoming?” Avoid the self-deception of walking in “spiritual twilight.”

• Fearlessness & Confidence: Real fearlessness is rooted in confidence in oneself, in God, and in the path of yoga. Fear is often the mask of spiritual laziness or avoidance.

• Purity & Steadfastness: Divine qualities begin with a pure, uncluttered heart and a steady commitment to knowledge and spiritual practice—no excuses, no delays.

• Devotion in Action: Giving of oneself through charity, helpfulness, or even a simple kind word can transform another’s life. That too is almsgiving.

• Compassionate Presence: Small, sincere gestures—listening to the brokenhearted, affirming the lonely, praising a child—are acts of high yoga.

• Every soul matters: From animals to strangers, kindness is never wasted. You invest in eternity each time you affirm someone’s divine value.

• Kindness is spiritual power: Quoting Christ: “Blessed are the merciful, for they shall obtain mercy.” The divine life is lived through compassion and presence.