• What's really needed is to recognize the need for spiritual as well as material happiness
  • The yogi's interest is inner peace and self-realization and social harmony
  • Perfection means being in tune with reality
What's really needed is to recognize the need for spiritual as well as material happiness

Who am I

Success in life begins with knowing, "Who am I? What is the purpose of my life?" Knowledge of the self exists; but sincere seekers are rare. More rare are the great teachers of such wisdom. Since time immemorial, wise men have described our wonderful nature: spiritual, primeval, ever-existing, undying, unchangeable, imperishable. This selection of the writings of Jagad Guru Siddhaswarupananda Paramahamsa (Chris Butler) shares that timeless wisdom — inspiring, challenging , practical.

The eternal manifestive Phases are more or less ignored by the process of distillation which eliminated all specific aspects of the concretized mundane impressions. These are never required to be carried to the region of the transcendence where deficiency and transitoriness should never form a factor. The knowledge which has accrued through the medium of senses is no doubt drawn from tranformable [sic] objects of phenomena. So they can have no absolute value according to the estimation of sensuous critics. But such impressions can have some lien when the phenomenal existence is considered as an imperfect and perverted reflection of the Original Transcendental Manifestation.

If we start through the synthetic process and from the mundane level, we surely neutralize the variegated positions of the phenomena and are naturally found to pose as impersonalists in the long run. But that situation is likely to suffer a change when the manifestive Absolute Phases are traced as the Eternal source of this eclipsed and imperfect vision of the phenomena. The mundane things stand in our visual range as an opaque screen preventing us from having a full sight of the transcendental tabula rasa.

Everyone is engaged in action. The law of karma means that there are reactions to every action and that a person must endure the reactions to his actions.

Science of Identity Foundation - Siddhaswarupananda

Madhwa’s eternal associative duality always maintains eternal devotional attitude which is the common basis of all the four inculcators of Positive Truth. Maya or delusive energy is to be abandoned or over-powered by devotion which will give eternal relief to conditioned individual soul or spirit. Individual spirit is never to indulge itself in the imaginary inflation for becoming the universal non-designative Spirit. Individuals are eternally atomic isolated numberless entities. They have eternal cognitional, volitional and emotional attributes in them. They are prone to be forgetful of the direction of service towards the Absolute, and such inattention has made them non-diligent towards their Eternal Master, the Fountainhead. In salvation they are never to lose their eternal special individuality and this temporary captive individuation in the present sheath should never be considered as permanently neglecting the eternal ontological transcendental form. The individual souls and matter are not temporary production, but they are emanated from Brahman and they have reciprocal relations. The Personal Body of Brahman known as Vishnu is the very center of all energies and attributes, be they temporary or eternal. He is All-potent and His Service is the eternal function of the individual spirits. The worldly pretensions of Maya are traced in the unusual desire of elevationists The devotees have got no such pretensions like the fictitious believers of enjoyment or the Salvationists like the Vedanta interpreter Shankar. Madhva’s interpretation of the Efficient Cause is not challenged by his opponents, but his conception of material cause of the world has been misunderstood by the Maayaavaadins to be different from the unique situation of Brahman. The phase of the material cause is not isolated from Brahman but the yieldings of the material cause should in no case be confused as identical with Brahman. The material cause has produced this phenomenon to befool conditioned Jivas or individual captive spirits, who have by their indolent mood behaved as enjoyers but the real cause should be seen to have emanated from Him through one of His conflicting potencies for that purpose which is misunderstood by a hasty idealistic conception from outward reading. A true insight would surely convince a student of the Vedanta endowed with a true theistic mood that the unique existence of Brahman has brought forth simultaneously the phenomena of sentients and insentients.