3) From Lakshmi Venkatesh:

In addition to Vishnusahasranama, could you please suggest daily shlokas / prayers that can be recited for Vedic upasana especially to resolve anxiety in the mind.

4) From Ram Kalyanaraman:

Mr. Godman mentions that Sri Ramana has liberated some by touching at the heart location on the chest of the devotees including the cow Lakshmi. Is this removal of Vasana or something else? Please help us understand if it is possible.

5) From Lata Pimplaskar:

If there is no free will then how to explain purusharth? And Laws of Karma, and papa and punya? 

6) From Sandhya Ananda:

Is there anything called progress in spiritual journey? If yes, what are the checkpoints? If no, how do I know I’m on the right path?

7) From Mark Evans:

Is Ravana culpable for his actions if there is no free will?

8) From Nina Chetty:

Swamiji,please advise me how to help a husband who is constantly worrying about his current job,paying fees for  kids college education , his health. 

9)  From Seema Narayan:

a) The knower of the metaphor of the  Asvattha Tree is the knower of the Veda or the Knower of the Truth ? If it’s the later, the Truth is unknown and unknowable is it not? So how to reconcile this?

b) In one lecture it was mentioned that breathing is in and of itself a purifier of the mind .  Aside from the 2 deep breaths prior to meditation to quieten the mind, any suggestions on how to use normal breathing to quieten the  mind through the day ?

10) From Kishore Narayan:

a) As I understand Upasana and Karma Yoga are still in dvaita.  When a jijnasu is in the ‘preparation” stage with Upasana and Karma Yoga but still focused on advaita, is there a self-contradiction between dvaita and advaita here?

b)As I understand, Lord Krishna in Gita talks about dropping enjoyership first through Karm yoga where doership still exists and then drop doership.  It appears that sometimes we are asked to directly drop doership directly.  Can you please clarify?

c) I understand that Shraddha in the Sastra is important.  How are we to understand when some of the descriptions in the Sastra may not be scientifically accurate and/or mostly based on belief
Few examples:

i.  Gita 8 chapter description of Brahmaji’s day and night (Sahasra yuga paryantam – 8.17)

ii. Karma Siddhantam

iii.  Aitereyopanishad 2.1 – where it says life starts in the male (Pureshehava Ayam adito garbha) – whereas per science, life is initially not just restricted to males.

d) Recently, it was discussed that the descending to heart is a metaphor.  As I understand, me and mine is head and dropping me and mine is heart.  However, several places, I think the vedantic heart is described as a physical entity in GIta and Upanishads.  Can you please clarify?

e) As I understand, Vedic upasana is discussed in Upanishads and is close to Nidi Dhyasana.  However, as I understand the real vedanta teaching is to follow Sravanja, Manana, and Nidi Dhyasana.  If so, what is the purpose and role of Vedic Upasana over and above Nidi Dhyasana?  Is this to bring the karma kanda focused people closer to vedanta gradually? 

11) From Rajesh:

a) I understood from some speakers that Puranas give the essence of Vedic scriptures to reach the common public. But that statement has been put to test, as some of the stories were debunked as myths. In such scenarios how to know which ones have a connection with Vedic scriptures and which ones are just myths.