What is Knowledge : Ch-8-23.

-

26/01/2017.

Chapter-8 : Control of the Instruments of Knowledge.23.

1.
Why do desires arise? Here is a moot question before us. Why do we ask for that which is really not there, finally? Why do we ask for a satisfaction which is really not a satisfaction? How is it possible for us to get deceived so profoundly and so intensely, so miserably, from birth to death? This is a deep philosophical question, and the life spiritual is at the same time the life philosophical.

2.
We are now trying to discover what it is that the yoga is finally telling us. It tells us that we have to meditate, and we have to attain communion with the Ultimate Being. It may be possible for some of us to feel a discomfiture even when these things are told to us.

3.
“Why should I commune with that Ultimate Being? What is wrong with me now? What is the harm if I am just what I am now? I have a fat salary, I am a rich man, I have a huge bungalow, I am well-off. What is the use of this communion with that which you call the Ultimate Being?”

4.
Such peculiar difficulties may arise even now itself, and these difficulties will heap up further problems in the form of a terrible situation we will have to face in our attempt to control the senses, or even in our attempt to lead a good life. Therefore, great patience is necessary. Yoga is not a three month course; it is a three births course, so be prepared for it.

Chapter-8 : Control of the Instruments of Knowledge. -ENDS HERE.

Next : Chapter-9.Yoga Meditation

Swami Krishnananda
  To be continued ....


Comments

Post a Comment

Popular posts from this blog

VEDANTA FOR BEGINNERS -1 : 24. : 7,8 & 9 - SWAMI SIVANANDA

-
Image
======================================================================= ----------------------------------------------------------------------------------------------------------------------- 20/10/2019 1. INTRODUCTION : 24 24. ILLUSTRATIONS IN VEDANTA  : 7,8, AND 9. ---------------------------------------------------------------------------------------------------------------------- 7. Padmapatra-Nyaya This is the analogy of the lotus-leaf and water. Rain water often falls on a lotus-leaf but the water drips down and the leaf does not get stained by or attached to the water on it. In the same manner, this Atman or Brahman is untainted, though there are countless worlds rolling in it, and countless bodies are seen to be put on by it. 8. Vatagandha-Nyaya The wind carries whatever scent is exposed to it and spreads it everywhere. But the air is pure and is not defiled by bad scent or ornamented by a good scent therein. This is similar to the illustration of the lot
Read more

VEDANTA FOR BEGINNERS -1.7 . SWAMI SIVANANDA

-
Image
======================================================================= ------------------------------------------------------------------------------------------------------------------------- 23/01/2020. 1. Introduction -7. 7.The Mind And Its Works  ------------------------------------------------------------------------------------------------------------------------- Mind is Jagat. The mind moves the senses, the Pranas, etc. Mind is the cause of bondage and  liberation. A keen study of the mind and its works is necessary for the study of Vedanta.  The presiding deity of the mind is Moon or Soma. Moon is cool. It is formed of Apas-Tattva (water). Water has a tendency to run downwards. So also the tendency of the mind is always to run downwards towards sensual objects. The external ear, the eye-balls, etc., are only instruments. They are not the real senses of Indriyas. The real centres or senses are in the brain or most correctly in the astral body (Suk
Read more

On Reason and Higher Life - 3 : Swami Krishnananda.

-
Image
============================================================= Tuesday, 09  Jan 2024.  05:30. Article Philosophy On Reason and Higher Life -3. ================================================================ We do not 'give' merely because another man's need is identical with his lack of ability. This is not the reason behind giving. We give because thereby we evolve, and there is the end of it. In this world there is always someone who has a larger ability and some other who has a lesser one. There is no point in mentioning it in the interpretation of the psychology of giving. In the performance of duty the result is not the motive. The motive is the psychological process that is going on in the act of giving. What you think and feel is important. The end beyond it is not the consideration. Our philosophy of Karma Yoga, which is the philosophy of the Bhagavad Gita, is one of emphasis on the essential value of active duty and not the passive existence of its remote end. It w
Read more