Vedānta

In this deeply practical and psychologically penetrating class on karma yoga, Acharya Tadany illuminated Krishna’s core teaching that action (karma) itself is not the source of suffering — our attachment to uncertain outcomes is — and that true mental freedom arises not from avoiding action but from understanding its true nature. That is to say, we have complete control over …

In this philosophically profound and cognitively transformative class on verses 109–110, Acharya Tadany clarified that Śaṅkarācārya does not distinguish between individual kāraṇa śarīram (causal body) and total kāraṇa prapañca (causal universe) because at the causal level, differences exist only in potential, unmanifest form — like a seed containing the entire tree (trunk, branches, leaves, fruits) yet showing no distinction — …

In this precise and foundational class on Dhyāna Yoga, Acharya Tadany introduced Vedāntic meditation as taught in the Bhagavad Gītā — a systematic practice of maintaining a continuous flow of similar thoughts (sajātīya pratyaya pravāhaḥ or eka-rūpa vṛtti pravāhaḥ) exclusively focused on the nature of ātman (Self), such as its consciousness (ātma-caitanya), essential nature (svarūpa), eternality (anitya), and other attributes …

In this pivotal and deeply clarifying class, Acharya Tadany established the absolute distinction between ātmā (the consciousness principle, caitanya-svarūpam) and anātmā (the material, inert non-self), presenting every individual as a mixture of two fundamentally different components:  (1) ātmā — the unchanging, eternal, non-material “I,” the real self, the pure subject, the witness, the experiencer;  And (2) anātmā — the temporary, …

In this foundational and profoundly liberating class, Acharya Tadany identified self-ignorance (ātmā ajñāna) — not knowing one’s true nature as pure consciousness (ātmā) — as the root cause of all human suffering, confusion, grief, and problems, emphasizing that the Bhagavad Gītā’s central, unifying theme is self-knowledge (ātmā vidyā), a direct revelation rather than mystical tales.  Acharya Tadany explained that supporting …

In this deeply practical and liberating continuation on varṇadharma, Acharya Tadany outlined the Vedic principles of career and profession selection through the three key determinants jāti (birth/lineage, predetermined and immutable, providing cultural starting point but no spiritual weight),  guṇa (inherent qualities/talents/temperament, fully malleable through effort and offering true choice),  and karma (actions/profession/duties, partially chosen but constrained by circumstances)  highlighting two …

In this elegantly logical and deeply illuminating class on the nature of avidyā, Acharya Tadany built on the previous discussion of māyā by unpacking Śaṅkarācārya’s precise definition of avidyā — the fourth name of kāraṇa śarīram (causal body) — as having two complementary meanings:  (1) that which lacks independent existence (svayaṁ na vidyatē iti avidyā),  and (2) that which is …

In this profound and demystifying class on Dhyāna Yoga, Acharya Tadany presented samādhi not as a mystical or unattainable state but as a natural human faculty — the innate capacity for complete absorption — that every person already possesses (evident in children’s total focus during play) and can cultivate through disciplined practice toward realizing one’s true nature as witness consciousness …

In this foundational and paradigm-shifting class, Acharya Tadany completed the exposition of anātmā (non-self) by reviewing its 11 subdivisions —  three bodies (sthūla, sūkṣma, kāraṇa),  three states of experience(jāgrat, svapna, suṣupti),  and five sheaths (pañca kośas: annamaya, prāṇamaya, manomaya, vijñānamaya, ānandamaya)  All material, made of gross or subtle elements, inherently inert (jaḍam / acetanam), and incapable of producing consciousness.  Acharya …

n this profoundly empathetic and existentially rich class, Acharya Tadany positioned Arjuna as the universal archetype of humanity — every person who, despite intelligence, skill, and worldly achievements, eventually faces deep inner suffering, confusion, and despair that no material success (wealth, power, fame) or even elevated spiritual positions (such as becoming Indra, king of heaven) can resolve, because these are …