Wisdom of Hindu Philosophy: Conversations with Swami Chinmayananda

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Swami Chinmayananda Public figure. Chinmaya Mission South Africa Non-profit organisation. Chinmaya Mission New York Non-profit organisation. Chinmaya Mission Ahmedabad Community group. One person found this helpful. Wonderful way of explaining complex thoughts in such simple ways that it hits home easily. Would recommend it for all ages. Excellent book to gain more knowledge on Hindu Philosophy. Helps you in your spiritual journey. Every chapter is a unique in itself for a deeper dive into Vedanta and Hindu philosophy. A treasure to own and dig deep. See all 6 reviews.

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Not Enabled Word Wise: Unless we are ready to renounce the low animal values of material life and replace them with the noble values of the truly religious life, we cannot hope to gain the blessings of religion. A study of a cookbook, however thorough it might be, will not satisfy our hunger. No matter how long we meditate upon and repeat the name of the medicine, we cannot get the cure we need until we actually take the medicine.

Similarly, the blessings of religion can be ours only when we are ready to live the recommended values. To condemn unpracticed religion is as meaningless as those cavemen sitting around their open fire, and querulously decrying advanced civilization. To realize our full spiritual Nature is to experience the fullness of life.

As long as we have not attained this state of being, our intellect will continue to suggest methods for overcoming feelings of imperfection, which manifest as desires.

Desires are nothing but an expression of the ignorance of our real Nature. This ignorance has made us identify with body, mind and intellect, and is the cause of our egocentric life of pains and limitations. Therefore, there is no achievement more sacred and glorious than the realization of our true identity with the unlimited, eternal Self. Vedantic significance in Ramayana. There, as long as Sita was looking at Raama, living in Raama, for Raama, Ego thinking of God only she never knew the difference between Ayodhya and forest.

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But one little moment she turned her attention outwards and there stood the Golden deer - the delusory golden deer And once we see that delusion, we do not want God, we want that delusory thing only. Sita got stung by the desire, rejected Rama, sent him away saying, " I want that Golden deer ".

The deer is killed no doubt, but it starts crying out and Sita asks Lakshmana also to go. It is at this time that Ten-headed monster, Ravana, comes in the guise of a sanyasi Bhikshu. Dasharatha, who has conquered the ten indriyaas, is in Ayodhya, and Dashamukha is in Lanka. We are like Ravana. Our attention is constantly turned outwards through the ten indriyaas.

Materialism enters the bosom of a seeker in a deceitful form. Ravana, the extrovert man, with lusty living came to Sita in a deceitful form. He comes and takes her away and Sita becomes a prisoner in Lanka. Her fall from Ayodhya to Lanka is the fall of man from greatness of divinity into the present condition of guilt, sorrow, agitation, worries and suffering. Thus you and I are Sita now in Lanka.

What did she do there? We must also go thro the same discipline. She refused to co-operate with materialism all around.