• 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 back-ground of the Vedanta System is found in the Upanishads which are opposed to thoughts found elsewhere so that, contradictions had also to be met with when dealing with questions. The rationalistic aspect when judged by different individuals with varied tastes was bound to end in a decisive combat with the result of victory of one and defeat of the others. The ‘Puranas and Pancharatras’ dealt with the explanations of the aphorisms that led in the direction of positive interpretation.

The chroniclers would tell us that the Upanishads came into existence after the hymns of the Samhitas and before the advent of aphorisms, Puranas and Pancharatras. And if they are to be put in the standard of time, they may be traced back to a date three millenniums of solar years back from the present age, if not earlier. So the aphorisms of Badarayana were composed before the present Puranic and Pancharatrik interpretation as well as before the advent of the Mahabharata.

The Aphorisms did not cement the conflicting hymns of the Upanishads, but they mention the different thoughts of treatises of Ashmarathya, Kashakrtsna, Badari and Audolomy, besides thoughts of five different systems of Indian Philosophy. The rationalistic arrangement of the Aphorisms gave vent to the new System of Shakyasimha and Vardhamanagnatiputra. Though these cannot claim precedence, some hasty scholars want to consider their age as just preceding the writings of the Aphorisms.

The apparently contending hymns of different Upanishads have caused doubts in the minds of rationalists who have come forward with their respective arguments. The Aphorisms played a good part to justify or to reconcile the conflicting thoughts of diverse schools. The dominating influence of Aphorisms has done a great deal of good to settle the combatants’ views. The bona fide readers are the best judges to decide the successful arrangement of the Aphorisms.

Preceptorial Lineage of the Author: -- The history of India has supplied us with the combating spirit dominating the rationalistic period on account of different agents and they have been singularly met by the progenitor of the succeeding schools of religion and the authorship has been ascribed to Krishna-Dwaipayana Vyasa.

This author had to edit the hymns of the Vedas in four different books and had to coach up many disciples to deal with the different branches of knowledge pertaining to the use and practice of the then civilized section of cultured society. His lineage is traced to the progenitor of the human race known as Brahma by the discipular order through the sage Narada, which ascription has been contradicted by the Impersonalist school.

The old history of the country has described the lineage together with the texts of Upanishads which disclose many branches in discipular order from Brahma.

Vedanta and other Schools of Thought

Animism in the Hymns: -- It is a belief among the Philologists that India is the cradle of a civilization where, in days of yore, were inculcated the systems of perpetuating human thoughts in script. And this theory of the primitive culture of a civilized people has been unnecessarily criticised by mala fide misinterpretations of designing people. The original script of intellectual representation has been traced to Brahmi and the devising of Kharousti aided it and developed cultural advancement later on.

The civilization of the Mongolians of Central Asia has exercised a further clarifying influence and added to our knowledge through Shanki scripts which are also found to have been used for the purpose of mathematical tabulations.

The old language of the Aryans has furnished us with the root ’Ana’ and the Hellenic form of the word is found in ’Pneuma’ considered to be identical with Prana or Mukhya-Vaaya. A sentient body which can take initiative has been traced to have a possession of Pneuma by which it is designated as a body known to have animaa or soul. Behind the natural aspect there is a trace of separate existence of spirit in each different phase. This has given rise to polytheism and its followers who maintain diverse Godheads instead of the Supreme Power in the Immanents.

History has shown us that our tendency to colonize and exploit other regions has always backfired. This planet can be made a happier, more peaceful place to live in, but the change will have to come from within the hearts of all of us living here.

Science of Identity Foundation - Siddhaswarupananda

The system of Vedanta does not inculcate this sort of polytheistic ideas. Some henotheistic views are introduced to pacify the animistic thought to some extent. The introduction of the Supreme Power of one Impersonal as substratum, whenever any object of worship is taken into consideration, is an instance. The henotheists do not discourage another member who may have a different turn of mind in establishing another object of worship. The idea of Immanence is sometimes fixed in the Supreme Power and on another occasion the Immanence is separately determined. The Pantheistic determination accepts a synthetical foreclosure of all attributional reference to One, neglecting outward features.

Zend-Avesta and Vandidad: -- The animistic thought in Zend-Avesta and in Vandidad has almost similar consideration like Vedic Samhitas of India except that the terms are apparently different in many cases. The Suras or gods have got opposite specification from the Asuras; whereas, the writings of Zoroaster and his followers differ from the Vedic gods and their utility. The impression of Ahurmajda and Angora Maiynu has a dualistic conception among them like virtue and vice, light and darkness. The phases of gods are known as fire, air, water, etc., like the later gods of Greek and Roman mythology. Vedic India has given to the western lands of Persia their polytheistic gods through Pahlavi books and Gathas which were carried to serve the civilized mythical thoughts of Southern Europe in days of yore.

The Hebraic impressions of the semities more or less reveal a vague idea of the Supreme Integer against all polytheistic impressions of the civilized world as well as the savages. The principle of grouping together in One can be traced from the different entities found in the powerful fountain-head experienced through the senses and they are again analysed by marking different representations coming out from one source; in other words, animism and more or less polytheistic experiences have terminated into the One Supreme Spiritual existence of the Immanence of the Transcendence of Vedanta.