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WE ARE THE PRODUCT OF PAST EXPERIENCES.

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What is Knowledge : Ch-3. Part-7.

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Chapter-3. A Philosophic Outlook of Life Part-7. Now, our life normally, empirically – in the ordinary sense – cannot be considered really as an act of freedom. We have to eat because we are hungry; we have to drink because we are thirsty; we have to sleep because we are tired; and we have to do many other things of this type, because we are pressurised by conditions of life which are manifold in their character. These are matters for deep consideration. How is it that life should be made in this way? Why should there be a need to eat? Because there is hunger. There the answer is clear, and there is no need to put further questions. Everyone knows why one eats. But it is not enough for a philosopher to know that hunger is the reason behind eating. That is only an immediate cause, a visible reason, that we are placing before our mind to explain our act of eating. But why should there be hunger? This question can be put only by a philosopher. An ordinary ...
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What is Knowledge : Ch-4. Part-14

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. Chapter 4 : Yoga – An Integration of Consciousness. Part-14. The Real is not ultimate in the sense of a distant or remote object. It is logically remote, but not physically remote. The distance that we feel between ourselves and that which we wish to achieve in yoga is logical, not geographical. It is not far away in the sense of several millions of kilometres or light years. I t is as far away from us as the waking state is away from dream state. There is a large distinction, of course, and a difference between dream and waking – a world of difference. Yet, we know the difference is logical, not physical. Dream and waking are not two different locations physically. Therefore, inasmuch as the distance between our present consciousness and the state which yoga wishes to attain is only logical, and not physical, there is a great hope for us. It is in this sense that we say that Reality is immanent in every one of the degrees of its expression. It is immanen...
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HIS HOLINESS SRI SWAMI CHIDANANDA SARASWATI MAHARAJ : 2.

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The family was noted for its high code of conduct and this was infused into his life. Charity and service were the glorious ingrained virtues of the members of the family. These virtues found an embodiment in Sridhar Rao. He discovered ways and means of manifesting them. None who sought his help was sent away without it. He gave freely to the needy. Service to lepers became his ideal. He would build them huts on the vast lawns of his home and look after them as though they were deities. Later, after he joined the Ashram (hermitage), this early trait found in him complete and free expression where even the best among men would seldom venture into this great realm of divine love, based upon the supreme wisdom that all are one in God. Patients from the neighbourhood, suffering from the worst kind of diseases came to him. To Sridhar Rao the patient was none other than Lord Narayana Himself. He served him with tender love and compassion. The very movement of his hands portrayed hi...
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