• 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.

Apprehending Community: -- The special feature of Vedanta has a marked distinction from other views of different schools of thought. The epistemology, the cosmology and the ontology of Vedantic views do not necessarily follow the hackneyed path of worldly argumentations based on phenomenal conceptions. Its specifications and special feature do not exactly dovetail into the conceptions of various schools; so there is every possibility of differing views being received with some sort of apprehension, by other schools, for fear of losing their own merits.

As there are different views maintained by the non-Vedantic community regarding the nature and essence of metaphysical advancement, we find on every side apprehensions among the ontological explorers.

In the same way that we do not befriend or reject somebody just on the basis of the type of clothing he is wearing, we should not feel prejudice nor bigotry towards others just because of the type of body that they are wearing. We should know that we aren't our bodies and thus not relate with others according to their temporary bodies.

Science of Identity Foundation

We are naturally victimized by the pressures imposed on us through agents who are inclined only to participate with transformable things and passing thoughts arising out of their association with the transitory positions of different objects they come across. The new phase of thought exhibited by the Vedantists may appear to some of the thinkers to be tampering with the peaceful abode with invincible strong walls which they sought to build round themselves. Some men consider the treatise of Vedanta as a bugbear because it destroys the very root of ignorance in which they are steeped due to their close affinity with natural associations. Among the readers of Vedanta, we shall surely meet men who have vehement oppositions to counter in order to maintain their position. Some of us have become complete slaves of our present senses and find ourselves incapable of grappling with the situation when some new and powerful contending views are offered by Vedantic invasion. Misapprehensions arising from bitter experiences of this world may indicate to us the undesirability of invoking the Vedantic thought among the sensible community. The Time-serving attitude of the common man would never invite Vedantic inculcations as none of us is inclined to disturb our ease-loving aspirations.

Appreciating Community: -- As we find different mentalities of people, we may secure friends of Vedanta from the communities who have had an unwelcome experience of this world during their sojourn in life. Scholars of this pessimistic temperament would come forward to pay their full attention to Vedantic thoughts to corroborate their long-nurtured views. The accumulated treasurers of Vedanta would thus acquire a different thought to fill up the shelves of its records of mental speculation.

The treatises and discourses on Vedanta may serve also the purpose of the students of knowledge and seekers after Essential Bliss by regulating the temper which would entangle them in temporary situations. The optimists will also show themselves apt to aggrandize their hopeful and aspiring temper; but we are not confident that every optimist will welcome the Vedantic thought. Among these thinkers we cannot hope to secure sympathy of one and all, as there may be a certain section of people who are busy to participate in earthly things for their present needs and would not look after a permanent incoming treasure. The efficacy of Vedanta is truly observed when sentient existences are found to meet all their wants of present life and after. When they can understand that this emporium is a true repository to dove-tail their eternal purpose, a true appreciation will then be found in them.