• 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.

Some of the adventurers have been found to transform the substratum itself or proselytize their mundane exploitive journey to the theory of misconception. The analytic process meets the synthetic aspirant at a point and we find a combined attempt of their development in literature which is also included later on in the Vedantic School. Dwaitadwaits scholars of the Bhaskara and the Nimbarka schools have given us such views. The empiric starting from a perishable plane aiming at the direction of the indestructible could bring for us a cumulative view of the terminus. The system of the Vedanta philosophy should always look forward to approach the Absolute and not to any search of the non-absolute. The mundane morphological march need not be considered identical with the transcendental morphology which cannot in any case show either transiency or altering phases.

However, neither the Sri Ishopanishad nor any other Vedic literature recommends that we neglect bodily needs. Bhagavad-gita states:

There is no possibility of one's becoming a yogi, O Arjuna, if one eats too much, or eats too little, sleeps too much or does not sleep enough.
~Bhagavad-gita 6:16

Science of Identity Foundation | Jagad Guru Speaks

The origin of the Vedanta is innate in knowledge and inseparable from the same, though its practical phases may insist on tracing the cause where it submits to inspection. Nature seems to undergo a transformation, but a vigilant eye could easily discern the unalterable situation, as she has two perceptible aspects, viz., measurable and immeasurable. The measurable attributes vary according as the temporality and permanency of the measurer. Transcendental measurement is perfect and true and not liable to become a victim of mundane controversy arising out of transforming, imperfect, unretentive and finite relativities. The purpose or essence of the Vedanta is not conflicting as it has been reduced by wranglers to polemic exploitations which simply puzzle the observer.