• 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 common interpretations of the Aphorisms would tell an unwary reader that Saadhanaa will lead to mukti (Saayujya or complete merging into the Absolute) or four others, (viz., Saalokya, Saarshti, Saamipya and Saarupya), which are more or less indexes of mundane reference instead of Prema or Transcendental Love.

The misguided theists have drawn wrong conclusions in their incorrect readings of the Aphorisms of both Jaimini and Vyasa. So the correct transcendental position may be inculcated into the brains of non-devotees when they recollect several passages of Bhagavatam which reject the erroneous abstracted ideas of phenomena. Shri Govinda Bhasyam has supplied some more additional enlightenments to the writings of Shri Jeeva, specially because all vague observers have demanded a positive interpretation of the ?Achintya-Bhedaabheda-Siddhaanta? of the Supreme Lord.

The really anti-Vedic speculations like those of the Samkhya, Patanjala, Nyaya and Vaisheshika schools, and even the Purva-Minamsa which is fond of exclusive fruitive activity in conformity with the teaching of only one portion of the Vedas, may be said to have come into existence by relying outwardly on the Vedanta itself. After discarding all these speculations one should adopt the Ultimate Principle identical with the doctrine of Achintya-Bhedaabheda which postulates ?inconceivable simultaneous distinction and non-difference.? This makes one eligible for being a true devotee.

Many people practice tai chi, chi gong, and so on with the aim of keeping their bodies fit for a long time. There is certainly nothing wrong with keeping one's body fit-indeed, it is one of the aims of yoga-but unfortunately, many such people are trying to run away from the inevitable death of the body. Some mystic yogis strive to keep their bodies alive forever-but that is not possible. Even if one was the greatest yogi and could keep his body alive for thousands of years, that still is not forever.

Science of Identity Foundation | Chris Butler Speaks

The basic principle is that this animate world is made up of jives and the inanimate world is constituted of matter. Of these, the jives have been manifested by His Tatastha (Intermediary) Potency, and this phenomenal world has been manifested by His Vahiranga (apara) potency. He is consequently to be deemed the cause of all causes. To explain it in another manner, He regulates all of them by the Power of His Will, although He is not an entity different from the Marginal and Material (Tatasthaa and a-chit) Potencies. By the transformation of those distinct Potencies have been produced the three; Praadhaana (substantive material principle), Prakriti (material cause) and Purusha (efficient cause). Hence although as regards the subjective nature of Potency, He is Pradhana, Prakriti and Purusha, yet as the possessor of power He is eternally distinct from all those separate potencies.

This simultaneous distinction and non-difference has also sprung from His inconceivable Power. The speculations of other schools cannot be said to contain this Truth that holds good in all positions. Shri Jeeva Goswami in his exposition of Brahma-Samhita has shown that the attainment of love for Krishna by the practice of pure devotion through the knowledge of the mutual true relationship between Jieva, Jada and Krishna is posited in Achintya-Bhedaa-bheda-Vaada. The Vedanta interpreted with the aid of the Bhagavatam leads to the same conclusion.