KAILASA's Words of Eternal Bliss, Nithyananda!

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When one understands this difference between what is eternal, nitya, and what is ephemeral, anitya, one becomes a seer and knower of Truth.

Kṛṣṇa says that the sensory experiences, mātrā-sparśhaḥ are all temporary. Feelings of hot and cold, śītoṣṇa, sweet and sour, wet and dry, experiences of pain and pleasure, sukha-duḥkha, as well as other experiences of like and dislike are all temporary, anityāḥ. These experiences do not affect the centered person who is qualified to be enlightened,
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Sāṅkhya does not speak about God, because completion itself is given the place of God.

Please listen! Anything which does not allow, anything which stands in between you and the present moment, acting as a barrier; which does not allow you to connect completely with life and with other people in your life in the present moment, is what I call incompletion. So, the first thing you need to do
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You were there in the past, you are in the present and you will be in the future; you do not die. You existed before birth and will remain after death. Whatever dies, can never live. Whatever lives can never die.

Sañjaya says Kṛṣṇa was smiling as He uttered these words. Kṛṣṇa must have been laughing at Arjuna. ‘You fool; you pretend to be wise and quote the scriptures.Who do you think you are quoting the scriptures to? What can you understand of what I Myself have said?’ Kṛṣṇa continues: ‘Never was there a time when
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The first idea with which Krishna is sorting out Arjuna’s problem is Sankhya Yoga. He is a person established in the knowledge of completion!

Even though it is written here in the past tense, I feel Kṛṣṇa should always be addressed in the present tense. He is still relevant, present to each of us today. We cannot say, ‘Kṛṣṇa was’ but ‘Kṛṣṇa is’, not ‘Kṛṣṇa said’ but ‘Kṛṣṇa says.’ Once again, having lamented about what he is being forced
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It is this readiness to surrender to the Master that brings completion to Arjuna and enriches him to take the responsibility to win the war, which in reality is the war within himself.

Despite what Kṛṣṇa had said with total clarity, that Arjuna should get up and fight, Arjuna now recounts all his previous arguments. It is as if he had not listened to Kṛṣṇa at all. To become a Sannyāsi, Śrī Kṛṣṇa says, ‘Go to Sannyāsa out of completion.’ Bhagavān is only saying one thing, ‘Out of
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Understanding the divinity of Kṛṣṇa is a step to intranalysing and living one’s own divinity.

There are two ways in which people react to the sanctity and divinity of Kṛṣṇa in Bhagavad Gītā. To one set of people, Kṛṣṇa has no special qualification to be called divine and these people may not even believe in anything such as the Divine. As atheists or agnostics, the only way such people can
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LATEST POSTS

When one understands this difference between what is eternal, nitya, and what is ephemeral, anitya, one becomes a seer and knower of Truth.

Sāṅkhya does not speak about God, because completion itself is given the place of God.

You were there in the past, you are in the present and you will be in the future; you do not die. You existed before birth and will remain after death. Whatever dies, can never live. Whatever lives can never die.

The first idea with which Krishna is sorting out Arjuna’s problem is Sankhya Yoga. He is a person established in the knowledge of completion!

It is this readiness to surrender to the Master that brings completion to Arjuna and enriches him to take the responsibility to win the war, which in reality is the war within himself.

Understanding the divinity of Kṛṣṇa is a step to intranalysing and living one’s own divinity.

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