Mind And Body Health
Quotable Quotes : Spirituality


Spiritual Blindness


Today people study the Vedas and other scriptures as a ritual; they do not put into practice any of their injunctions. Of what avail is it merely to know how the Vedas and Upanishads have described the Divine when this knowledge is not reflected in one’s life? Such a person is like a blind man who hears about the existence of the world but cannot see it. There is no difference between a physically blind man and a spiritually blind person who merely studies the scriptures. The scriptures are meant to provide guidance for practical living and not merely to be learnt by rote.


The four sublime qualities of Spiritual Person

When he sees a miserable person, instead of thinking that it’s his own doing or his own karma, he generates compassion – Karuna. When he sees a successful person, instead of developing jealousy he develops sympathetic joy- Mudita. When he faces an adverse situation, instead of loosing the balance of the mind, he remains calm and equanimous – Upekkha and he feels selfless love for all beings everywhere – Metta.


Recognize divine power

Spirit is what I have chosen to call the formless, invisible energy, which is the source and sustenance of the life on this planet. This force, no matter the name we give it, can solve every problem that we encounter.

Wayne W. Dyer


 Supreme Bliss

In the 18th chapter of The Gita, three types of sukha are mentioned, namely sattvika (pure or mental), rajasa (material) and tamasa (inferior). Sattvika sukh is stated to be atmabuddhi prasadajam. It is metaphysical or mental happiness, which is the result of the self-engrossed reason, reason which realises the true nature of atman - there is only one atman in all created beings. This is the most superior kind of happiness. (Gi. 18-37).
Rajasa sukh is material happiness, arising from our sense organs (18-38). Tamasa sukh is happiness arising from sleep or idleness, which confuses the mind. It can also be sadistic in nature and may arise from inflicting pain on others.
In ordinary practice, the word happiness (sukh) means principally ‘organic happiness’. The Gita calls it preyas and names metaphysical or mental happiness, which is beyond organs, as shreyas, kalyanam, hitam, ananda and shanti. This reason born happiness is the most superior, constant and independent of external circumstances. It is supreme bliss. (Gi 6-15).


Sensation & misery

Buddha delineated eight causes to vedana (sensation) as
Bile, phlegm, and wind,
Union of body humors and seasonal changes,
Imbalance and adverse external circumstances,
With the fruit of past deeds as the eighth.
The Buddha advised his followers to mediate on vedana arising every moment within the body, whatever their cause and to learn to maintain a dispassionate state of mind towards them, knowing that they are bound to pass away.  By this training a disciple of the Buddha can go beyond the sphere of all vedana and experience the cessation of misery.  

Vipassana Newsletter, July 2003


Philosopher Fish

Once there was a philosopher fish. As he was sitting in great misery and worry, another fish passed his way, stopped and said, “Philosopher why you are in such misery?” Philosopher fish said, “Where ever I go everybody is talking about the ocean. I want to find this ocean. I went East, West, North and South, and I can’t find this ocean.”
See, for the Philosopher fish, belief in the ocean is not enough – he wants to experience it for himself. Now the problem is, he is also part of the ocean. He is unable to perceive the ocean because he has no adequate tool for perception. This is also true of you and God.  

Sadguru Jaggi Vasudev


The Twin Aspects

The majority in the world are mere figure – heads. Like waves in the ocean they simply appear and disappear. But a personality leaves his mark. The build of personality is the purpose of Yoga. Self-preparation and self-dedication are the two ways to achieve it. Spiritual discipline constitutes self-preparation. Serving the fellow-beings is self-dedication. Personality becomes great when these two aspects in life are intensified.              



Thoughts on the Gita

There are people who feel themselves very clever and as a result pick holes into very sensible statements. They would complain, why some people suffer others don't. How can we believe in God when we do not see Him? How can we do any actions without any desire for fruits? How can one be satisfied with injustice or how can one not look around and not be competitive? Now there are many such arguments against belief in God. The Gita calls the questioners as ones who have lost their minds completely. They are like fools or idiots who are cutting the branch on which they are sitting. God is that branch. So here are people who do not even know the very basis on which they exist. A complete sense of belief in God and surrender to Him with no ego is the answer.

Hansaji                                                   Yoga and Total Health, May 2003


Sanskrit Sloka

Vidya Vivaadaaya Dhanam Madaaya Shakti
Pareshan Paripidanaaya
Khalasya Sadho Viparitametat Jnanaaya
Daanaaya Cha Rakshanaaya

A wicked person uses his education for needless arguments his wealth for vulgar display, his power for persecuting others, whereas, a good person uses his education for giving knowledge to others, his wealth for distributing to others, his power for protecting others.  

Yuva Bharati, February 2004


The Magnificence of Mantras

Even in this present age of materialistic life Mantra-Shakti can prove to be more powerful than the Yantra-Shakti.  Mantra is a divine instrument with the rare potential of arousing our dormant consciousness.  Thus it helps develop our latent powers and brings our original greatness to the fore.  The parents give birth merely to our physical body whereas the True Brahmanishtha Sadgurus, the personages established in their True Self, give birth to our Chinmay Vapoo through Mantra-Diksha.  Man can attain greatness by developing his dormant powers through Mantra.  The regular japa of mantra reduces restlessness of the mind, brings restraint in life; and works wonders in developing the concentration and memory.  A Mantra has different effects on different energy centres of the body.  Many personages like Mahavir, Buddha, Kabir, Guru Nanak, Swami Vivekanand, Ramkrishna Paramhansa, Swami Ramtirtha, Pujyapaad Swami Sri Lilashahji Maharaj, etc. have attained respect and reverence all around the world through their awareness of the True glory of Mantra.  

Sant Sri Asaramji Bapu                                                                    Rishi Prasad, January 2004



Shrimad Bhagwad Gita delineates  knowledge into four main categories:
Abhayvidya:  The knowledge of fearlessness eradicates the fear of death.  It is the body that dies, not the soul.  The body is perishable, but the soul is immortal, then why fear death?
Samyavidya:  The Knowledge of equanimity teaches the art of maintaining  equanimity at all times and under all conditions. Your childhood gave way to youth.  Youth gave way to adulthood.  Then adulthood will give way to old age.  In all these conditions you are the same unchanged soul.  One can retain one’s equanimity simply by constantly setting one’s mind upon Him.
Ishwarvidya: The knowledge of surrendering to God by resorting to Ishwarvidya, our hearts overflow with divine joy. If we completely surrender ourselves to God, then he simply overlooks all our shortcomings.
Brahmavidya: The knowledge of the Brahman, the Supreme Self through which one realizes the oneness of the jiva with the Supreme Soul.  Brahman, the Supreme Self, is present in each and every individual as the Atma.  Brahmavidya propounds that the Atma and the Brahman are one. 
There are five afflictions that plague the mankind: ignornance, egotism, attachment, aversion and fear of death.  Abhayvidya of the Gita shields us against the fear of death.  Samyavidya, protects us from attachment and aversion.  Ishwarvidya saves us from egotism and Brahmavidya eradicates our ignorance, to establish us in “Brahman-Swarup”; the  Supreme Consciousness.          

                Rishi Prasad,Nov 2003