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THE DIVINE LIFE SOCIETY SWAMI SIVANANDAJI MAHARAJ
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PREFACE:- It was my feeling that a proper approach to the subject of the higher analysis of life in the language of the modern mind is long overdue, and this work has to be undertaken earlier or later. Though a response to such a need has been attempted by many scholars, the result in most cases was such that it evoked either the intellectual or emotional side independently, and man was not touched in his being. One has address human nature in its completeness and not merely a side of it. Physics, chemistry, biology, psychology, metaphysics and mysticism developed a tendency to specialization and became almost watertight compartments. This was indeed not a desirable state of affairs, for it encouraged a false division in what in fact is an indivisible unity. We cannot amputate the limb of a living body and then succeed by its study in an understanding of the true nature of the organism. A study of life is at once many-side and, though a conclusive rational knowledge of it involves a study of things by their ultimate causes ranging beyond empirical observation, the purely logical method of philosophy, or the way of feeling which certain religious schools advocate, cannot be said independently to satisfy human aspiration, which always rises as a whole in its structure and not a part separated from its associates. To follow a system of thinking to its final limits would land one in a necessity to pay due attention to the laws of several strata and aspects of life. The seeker of Truth has a difficult task to perform, for he cannot affiliate himself to any particular branch of learning, while he cannot also ignore manifold character of knowledge. With this end in view, this adventure of presenting a treatise on the essential Philosophy of Life was undertaken.The study in this volume has been comparative wherever necessary, and the thesis put forth is that in the teachings of Swami Sivananda a synthesis of the approach to life can be found, with a blending of the best in the different sections of life and pointing to a perfection which is integral. All quotations cited in this work are, unless otherwise stated, references from the writings of His Holiness Sri Swami Sivananda, intended either for comparison or substantiation of a thesis enunciated. After a statement on the meaning, human life, the work endeavours to make out that, though a scientific spirit is necessary in any study of philosophy, science cannot satisfy the vital urges in man. The main problem commences with the study of man himself, and in searching for the true man, we find the Atman, the highest principle of existence. While envisaging man as an individual, the problem of perception, or knowledge of the external world, comes out as a natural corollary. Right perception is a correct comprehension of fact. The composition of the universe which presents itself before perception becomes thereafter the subject of analysis. It has to be decided whether the universe is real in the same sense as it appears, or it has any other meaning. A recognition of the inadequacy of empirical experience in its various forms takes us to the heart of the study, viz., the nature of the Absolute,—Brahman. But the Supreme Reality eludes the grasp of the individual and compels attention as the universal deity of creation,—God, or Isvara. As it has been rather customary nowadays to entertain a comparative outlook in philosophy, the views of several Western thinkers are also taken into consideration in our judgment of values. The work presents a critical estimate of some of the prominent modern philosophers of the West, pointing out how the universal philosophy of India agrees or disagrees with them, and how this philosophy is a union of reason and intuition. The vocation of philosophy has been said to trace the presence and the organic movement or process of Reason in Nature, in the human mind, in all social institutions, in the history of nations, and im the progressive advancement of the world. This would mean that philosophy is the rationality behind science, psychology, sociology, ethics, politics, law and world history, in addition to its function of determining the significance of art and religion. A comprehensive philosophy should therefore be able to explain the ultimate rationale of these branches of knowledge having sway over the different fields of life. Hegel in the West tried to exalt philosophy to this status and to view life as a movement of Reason. This is indeed a praiseworthy attempt of a pioneer, but it had its defects characteristic of inadequate information and a meager sense of the implications of a universal approach to the problems of life. He lacked the insight which discovered that Truth cannot be encountered in one form alone, for it has at least three degrees of manifestation—the absolute, the empirical and the apparent. The various questions may have to be answered from these different levels of judgement; else, the square rod might find itself in a round hole.
Rs. 130/=
The present volume contains the Text Translation, important Notes and exhaustive Commentaeyh on Nine Principal Upanishads. Originally, these Principal Texts in two volumes in earlier, and sometime aftr the publication of the same, these works of his Holiness Sri Swami Sivanandaji Mahaeraj went out of print for many years For some reason or other, the repeinting of these famous Scriptures of the commentary of his Holiness could not become possible, though students of the Prasthanatraya,-the triple foundation of Indina Philosophy, viz., the Upanishads, the Brahmasutras and the Bhagavadgita,- were eager to see the coming out of these treasures of writing and were actually communicating to us their requests in this regard incessantly.
P.B200/=
Patanjali’s Yoga Sutras are aphoristic prescriptions in the form of pithy one-liners for leading the mind into deeper states of absorption in the state of Samadhi, where the individual merges with the Absolute. A tranquil mind is a prerequisite for attaining higher states of awareness & the Yoga Sutras are a graduated manual for the achievement of this goal. The aphorisms, as they are in their original form, cannot be easily understood. Swami Krishnananda’s commentary in his friendly, iucid style probes into the aphorisms & lays before seekers the approach to understanding the mind & its machinations, & how the hurdles that make meditation difficult can be overcome. The rendition & style with which this has been made possible is a tribute to Swamiji’s love for Truth. This series of two volume is an all-encompassing spiritual guide. The teachings are progressive in content & begin where most seekers find themselves when spiritual aspiration dawns & the need for higher understanding is felt. The reader is led gradually through the different aspects of practice & mind management. Volume I, which covers the Samadhi Pada, the first of the four sections of the Yoga Sutras & provides a good introduction & in-depth understanding of the philosophy & practice of yoga including the levels of consciousness that are attained, has been prined, has been printed first. Volume II covers the Sadhana Pada, Vibhuti Pada & Kaivalya Pada, which go into further detail about the practice of yoga using the aphoristic rungs of Patanjali’s Yoga Sutras as a veritable stairway on the path of the ascent of the spirit. Nothing is left unsaid as Swamiji brings the teachings together in two volume as a complete treatise on this spiritual path.
350/=
The value of this great litte work is veident even from a mere reading of its table of contents. It is a book of perennial interest and many - sided usefulness for self-knowledge, acquisition of the power of personality and success in life.
P.B 60/=
INTRODUCTION :- Scholars specuate about of this mounmental scripture & such other academic matters; may God bless them with success.The Yoga Vasistha is the greatest help to the spiritual awakening and the direct experience of the Truth. This is certain. If this is what you want, you are welcome to the Yoga Vasistha. The text abounds in repetitions which are, repetitious. If you do not like (or need) repetition, then read verse: “This world appearance is a confusion: even as the blueness of the sky is an optical illusion. I think it is better not to let the mind dwell on it, but to ignore it.” (I-3/2) Thia verse occurs several times in the scripture & it seems to be the very essnce of the teaching. If that is not quite clear to you now, read the scripture. The numerous ways in which this truth is revealed will poen your mind. If is wise to read just one page a day. The teaching is revolutionary. The biased mind does not readily accept it. After the daily reading, meditate. Let the message soak through. II- An oft recurring expression in this scripture is ‘kakataliya’ — a crow alights on the cocoanut palm tree & at that very moment a ripe cocoanut falls. The two unrelated events thus seem to be related in time & space, though there is no causal relationship. Such is life. Such is ‘creation’. But the mind caught up in its own trap of logic questions why, invents a ‘why’ and a ‘wherefore’ to satisfy it self, conveniently ignoring the inconvenient questions that still haunt an intelligent mind. Vasistha demands direct observation of the mind, its motion, its notiouns, its reasoning, the assumed cause & the projected result, and even the observer, the observed and the observation—and the realisation of their indivisible unity as the infinite consciousness. That is the uniqueness of this scripture which hence declares itself to be supreme:
Rs..250/=
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