Vyasa Quotes

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The happiness which comes from long practice, which leads to the end of suffering, which at first is like poison, but at last like nectar - this kind of happiness arises from the serenity of one's own mind.
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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เค•เคพเคฒเฅ‹ เคฝเคธเฅเคฎเคฟ เคฒเฅ‹เค•เค•เฅเคทเคฏเค•เฅƒเคคเฅเคชเฅเคฐเคตเฅƒเคฆเฅเคงเฅ‹..... ( I am Time, the great destroyer of the world ~Bhagavad Gita 11.32)
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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Because ultimately only the witness -- and not the actors -- knows the truth (Vyasa to Draupadi)
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Chitra Banerjee Divakaruni (The Palace of Illusions)
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He who experiences the unity of life sees his own Self in all beings, and all beings in his own Self, and looks on everything with an impartial eye.
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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Set thy heart upon thy work, but never on its reward.
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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We behold what we are, and we are what we behold.
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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Perform all work carefully, guided by compassion.
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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we never really encounter the world; all we experience is our own nervous system.
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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It is Nature that causes all movement. Deluded by the ego, the fool harbors the perception that says "I did it".
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Krishna-Dwaipayana Vyasa (The Bhagavadgita or The Song Divine)
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O Krishna, the mind is restless
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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Selfish action imprisons the world. Act selflessly, without any thought of personal profit.
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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Through Karna, Vyasa reiterates that our knowledge of the world is imperfect based on perceptions and false information. We are surrounded by Kuntis who hide the truth in fear. We are surrounded by Karnas, villains who are actually brothers.
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Devdutt Pattanaik (Jaya: An Illustrated Retelling of the Mahabharata)
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It was Vyasaโ€™s genius to take the whole great Mahabharata epic and see it as metaphor for the perennial war between the forces of light and the forces of darkness in every human heart.
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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We are not cabin-dwellers, born to a life cramped and confined; we are meant to explore, to seek, to push the limits of our potential as human beings. The world of the senses is just a base camp: we are meant to be as much at home in consciousness as in the world of physical reality.
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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When a person responds to the joys and sorrows of others as if they were his own, he has attained the highest state of spiritual union.
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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Reshape yourself through the power of your will; never let yourself be degraded by self-will.
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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The true goal of action is knowledge of the Self.
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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Lust, anger, and greed are the three doors to hell
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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The wise unify their consciousness and abandon attachment to the fruits of action,
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita (Classics of Indian Spirituality))
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Our mistake is in taking this for ultimate reality, like the dreamer thinking that nothing is real except his dream.
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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To save the family, abandon a man; to save the village, abandon a family; to save the country, abandon a village; to save the soul, abandon the earth.
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Krishna-Dwaipayana Vyasa
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All that we are is the result of what we have thought. We are made of our thoughts; we are molded by our thoughts.
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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I am time, the destroyer of all; I have come to consume the world.
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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Those established in Self-realization control their senses instead of letting their senses control them.
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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Pleasures conceived in the world of the senses have a beginning and an end and give birth to misery, Arjuna.
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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What is the greatest wonder in the world? That, every single day, people die, Yet the living think they are immortal.
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Krishna-Dwaipayana Vyasa (Mahabharata)
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They say that life is an accident, driven by sexual desire, that the universe has no moral order, no truth, no God. Driven by insatiable lusts, drunk on the arrogance of power, hypocritical, deluded, their actions foul with self-seeking, tormented by a vast anxiety that continues until their death, convinced that the gratification of desire is life's sole aim, bound by a hundred shackles of hope, enslaved by their greed, they squander their time dishonestly piling up mountains of wealth. "Today I got this desire, and tomorrow I will get that one; all these riches are mine, and soon I will have even more. Already I have killed these enemies, and soon I will kill the rest. I am the lord, the enjoyer, successful, happy, and strong, noble, and rich, and famous. Who on earth is my equal?
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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Left to itself, the mind goes on repeating the same old habitual patterns of personality. By training the mind, however, anyone can learn to step in and change old ways of thinking; that is the central principle of yoga:
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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The immature think that knowledge and action are different, but the wise see them as the same.
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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Be aware of me always, adore me, make every act an offering to me, and you shall come to me; this I promise; for you are dear to me.
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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death is no more traumatic than taking off an old coat
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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the Gita is not a book of commandments but a book of choices.
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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The very heart of the Gitaโ€™s message is to see the Lord in every creature and act accordingly,
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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... there is more to life than the everyday experience of our senses.
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Krishna-Dwaipayana Vyasa
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When everything in this world is temporary, why do you grieve for that which is lost?
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Krishna-Dwaipayana Vyasa (Mahabharata)
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All that we are is the result of what we have thought: it is founded on our thoughts; it is made of our thoughts.
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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Before creation I alone was, there was no other existence of the nature of cause and effect different from Me. After the creative cycle ends also, I alone exist. For, this universe is also Myself, and when everything is dissolved in its cause in Pralaya, what remains is only Myself.
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Krishna-Dwaipayana Vyasa
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You have the right to work, but never to the fruit of work. You should never engage in action for the sake of reward, nor should you long for inaction. 48 Perform work in this world, Arjuna, as a man established within himself โ€“ without selfish attachments, and alike in success and defeat. For yoga is perfect evenness of mind.
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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Reshape yourself through the power of your will; never let yourself be degraded by self-will. The will is the only friend of the Self, and the will is the only enemy of the Self. (6:5)
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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Thus the Gita places human destiny entirely in human hands. Its world is not deterministic, but neither is it an expression of blind chance: we shape ourselves and our world by what we believe and think and act on, whether for good or for ill.
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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They live in wisdom who see themselves in all and all in them, who have renounced every selfish desire and sense craving tormenting the heart. 56
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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Tat tvam asi: โ€œThou art That.โ€ Atman is Brahman: the Self in each person is not different from the Godhead.
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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We must act in a selfless spirit, Krishna says, without ego-involvement and without getting entangled in whether things work out the way we want; only then will we not fall into the terrible net of karma. We cannot hope to escape karma by refraining from our duties: even to survive in the world, we must act.
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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Seek refuge in the attitude of detachment and you will amass the wealth of spiritual awareness. Those who are motivated only by desire for the fruits of action are miserable, for they are constantly anxious about the results of what they do. 50 When consciousness is unified, however, all vain anxiety is left behind. There is no cause for worry, whether things go well or ill.
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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Actions do not cling to me because I am not attached to their results. Those who understand this and practice it live in freedom.
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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His judgment will be better and his vision clear if he is not emotionally entangled in the outcome of what he does.
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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Reshape yourself through the power of your will; never let yourself be degraded by self-will. The will is the only friend of the Self, and the will is the only enemy of the Self. (6:5) The
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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whoever remembers him at the time of death will enter madbhavam, โ€œmy being.โ€ If Arjuna can remember Krishna in the hour of death, he will be united with Krishna and enter into immortality.
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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If I could offer only one key to understanding this divine dialogue, it would be to remember that it takes place in the depths of consciousness and that Krishna is not some external being, human or superhuman, but the spark of divinity that lies at the core of the human personality. This is not literary or philosophical conjecture; Krishna says as much to Arjuna over and over: โ€œI am the Self in the heart of every creature, Arjuna, and the beginning, middle, and end of their existenceโ€ (10:20).
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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Each man has to follow truth as he sees it.
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Kanaiyalal Maneklal Munshi
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renunciation of selfishness in thought, word, and action
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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This does not mean, however, that the phenomenal world is an illusion or unreal. The illusion is the sense of separateness.
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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Seek refuge in the attitude of detachment and you will amass the wealth of spiritual awareness. Those who are motivated only by desire for the fruits of action are miserable, for they are constantly anxious about the results of what they do.
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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Those who are motivated only by desire for the fruits of action are miserable, for they are constantly anxious about the results of what they do. 50 When consciousness is unified, however, all vain anxiety is left behind. There is no cause for worry, whether things go well or ill.
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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Scriptural knowledge is successful when it results in humility and good conduct, wealth is successful when it is both enjoyed and given away in charity, and marriage is successful when the wife is enjoyed and bears offspring.
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Krishna-Dwaipayana Vyasa (Mahabharata)
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One who is free from selfish attachments, who has mastered himself and his passions, attains the supreme perfection of freedom from action. Listen and I shall explain now, Arjuna, how one who has attained perfection also attains Brahman, the supreme consummation of wisdom. (18:49โ€“50) These
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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When meditation becomes very deep, breathing becomes slow, steady, and even, and the windows of the senses close to all outward sensations. Next the faculties of the mind quiet down, resting from their usually frantic activity; even the primal emotions of desire, fear, and anger subside. When all these sensory and emotional tides have ceased to flow, then the spirit is free, mukta โ€“ at least for the time being. It has entered the state called samadhi. Samadhi
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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When you keep thinking about sense objects, attachment comes. Attachment breeds desire, the lust of possession that burns to anger. Anger clouds the judgment; you can no longer learn from past mistakes. Lost is the power to choose between what is wise and what is unwise, and your life is utter waste. (2:62 โ€“63 ) Yet
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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free of the five evils which assail men: excessive sleep, fear, anger, weakness of mind, and procrastination.
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Krishna-Dwaipayana Vyasa (Mahabharata)
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Ramakrishna says, โ€œOne who has merely heard of fire has ajnana, ignorance. One who has seen fire has jnana. But one who has actually built a fire and cooked on it has vijnana.โ€ In
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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Those unacquainted with any language but their own are generally very exclusive in matters of taste.
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Krishna-Dwaipayana Vyasa (The Mahฤbhฤrata of Krishna-Dwaipayana Vyasa)
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18 The wise see that there is action in the midst of inaction and inaction in the midst of action. Their consciousness is unified, and every act is done with complete awareness.
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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Krishna introduces the idea that it is not enough to master all selfish desires; it is also necessary to subdue possessiveness and egocentricity.
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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we have control over our work and actions, but we have no command of the results.
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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Even the heartless criminal, if he loves me with all his heart, will certainly grow into sainthood as he moves toward me on this path.
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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But when you move amidst the world of sense, free from attachment and aversion alike, 65 there comes the peace in which all sorrows end, and you live in the wisdom of the Self. 66
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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When a person responds to the joys and sorrows of others as if they were his own, he has attained the highest state of spiritual union. (6: 32)
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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Having no knowledge of models other than what they meet with in their own tongue, the standard they have formed of purity and taste in composition must necessarily be a narrow one.
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Krishna-Dwaipayana Vyasa (The Mahฤbhฤrata of Krishna-Dwaipayana Vyasa)
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When your mind has overcome the confusion of duality, you will attain the state of holy indifference to things you hear and things you have heard.
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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Two forces pervade human life, the Gita says: the upward thrust of evolution and the downward pull of our evolutionary past.
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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Therefore โ€œyoga is skill in action,โ€ because this kind of detachment is required if one is to act in freedom, rather than merely react to events compelled by conditioning.
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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My mind is so restless and unsteady that I cannot even comprehend anything about this state of
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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It is Nature that causes all movement. Deluded by the ego, mankind harbors the perception that says "I did it" (paraphrased)
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Veda Vyasa (Bhagvad Gita: English)
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Mahabharata - whatever is not contained in this is not to be found anywhere
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Krishna-Dwaipayana Vyasa (The Complete Mahabharata, Volume 1 of 4, Books 1 to 3)
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Krishna was the unborn original Personality of Godhead, appearing on earth to destroy demonic men and to establish the eternal religion, pure love of God.
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Krishna-Dwaipayana Vyasa (Mahabharata)
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Man is the slave of money, but money is no man's slave
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Krishna-Dwaipayana Vyasa (Mahabharata)
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In the Gita, maya becomes the creative power of the Godhead, the primal creative energy that makes unity appear as the world of innumerable separate things with โ€œname and form.โ€ Later
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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The awakened sages call a person wise when all his undertakings are free from anxiety about results; all his selfish desires have been consumed in the fire of knowledge. 20 The wise, ever satisfied, have abandoned all external supports. Their security is unaffected by the results of their action; even while acting, they really do nothing at all. 21 Free from expectations and from all sense of possession, with mind and body firmly controlled by the Self, they do not incur sin by the performance of physical action. 22 They live in freedom who have gone beyond the dualities of life. Competing with no one, they are alike in success and failure and content with whatever comes to them. 23 They are free, without selfish attachments; their minds are fixed in knowledge. They perform all work in the spirit of service, and their karma is dissolved.
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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Valor, strength, fortitude, skill in weaponry, resolve never to retreat from battle, large-heartedness in charity, and leadership abilities, these are the natural qualities of work for Kshatriyas.
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Krishna-Dwaipayana Vyasa (The Bhagavad-Gita: Krishna's Counsel in Time of War)
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without ego-involvement and without getting entangled in whether things work out the way we want; only then will we not fall into the terrible net of karma. We cannot hope to escape karma by refraining from our duties: even to survive in the world, we must act. True,
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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The man or woman who realizes God has everything and lacks nothing: having this, โ€œthey desire nothing else, and cannot be shaken by the heaviest burden of sorrowโ€ (6:22). Life cannot threaten such a person; all it holds is the opportunity to love, to serve, and to give. Dharma,
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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The image of God is found essentially and personally in all mankind. Each possesses it whole, entire and undivided, and all together not more than one alone. In this way we are all one, intimately united in our eternal image, which is the image of God and the source in us of all our life.
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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The sattvic perform sacrifices with their entire mind fixed on the purpose of the sacrifice. Without thought of reward, they follow the teachings of the scriptures. 12 The rajasic perform sacrifices for the sake of show and the good it will bring them. 13 The tamasic perform sacrifices ignoring both the letter and the spirit. They omit the proper prayers, the proper offerings, the proper food, and the proper faith.
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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This chapter also explores the question, "Who is the true yogi?" This word yogi may bring to mind images of amazing people who do strange contortions with their bodies.
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita (Classics of Indian Spirituality))
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The law of karma states simply that every event is both a cause and an effect. Every act has consequences of a similar kind, which in turn have further consequences and so on; and every act, every karma, is also the consequence of some previous karma. This
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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The Yaksha asked, 'What is weightier than the earth itself? What is higher than the heavens?' What is fleeter than the wind? And what is more numerous than grass?' Yudhishthira answered, 'The mother is weightier than the earth; the father is higher than the heaven; the mind is fleeter than the wind; and our thoughts are more numerous than grass.
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Krishna-Dwaipayana Vyasa (The Mahฤbhฤrata of Krishna-Dwaipayana Vyasa)
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Sattvic people enjoy food that is mild, tasty, substantial, agreeable, and nourishing, food that promotes health, strength, cheerfulness, and longevity. 9 Rajasic people like food that is salty or bitter, hot, sour, or spicy โ€“ food that promotes pain, discomfort, and disease. 10 Tamasic people like overcooked, stale, leftover, and impure food, food that has lost its taste and nutritional value.
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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Those who remember me at the time of death will come to me. Do not doubt this. 6 Whatever occupies the mind at the time of death determines the destination of the dying; always they will tend toward that state of being. 7 Therefore, remember me at all times and fight on. With your heart and mind intent on me, you will surely come to me. 8
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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Be fearless and pure; never waver in your determination or your dedication to the spiritual life. Give freely. Be self-controlled, sincere, truthful, loving, and full of the desire to serve. Realize the truth of the scriptures; learn to be detached and to take joy in renunciation. 2 Do not get angry or harm any living creature, but be compassionate and gentle; show good will to all. 3 Cultivate vigor, patience, will, purity; avoid malice and pride.
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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The law of karma states unequivocally that though we cannot see the connections, we can be sure that everything that happens to us, good and bad, originated once in something we did or thought. We ourselves are responsible for what happens to us, whether or not we can understand how. It follows that we can change what happens to us by changing ourselves; we can take our destiny into our own hands.
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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A wise man laments neither for the living nor the dead. Both you, I, and all these assembled kshatriyas have always existed and will always exist. We are eternal souls, passing from body to body. Even in this life we see how the body changes, even though we remain the same person. In the same way, when death comes, we are given a new body. A self-controlled person is not bewildered by such a change.
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Krishna-Dwaipayana Vyasa (Mahabharata)
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Those who are established in wisdom (sthita-prajna) live in continuous, unbroken awareness that they are not the perishable body but the Atman. Further, they see the same Self in everyone, for the Atman is universally present in all. Such a one, Krishna says, does not identify with personal desires. These desires are on the surface of personality, and the Self is its very core. The Self-realized man or woman is not motivated by personal desires โ€“ in other words, by any desire for kama, personal satisfaction.
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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Existence and non-existence, pleasure and pain all have Time for their root. Time createth all things and Time destroyeth all creatures. It is Time that burneth creatures and it is Time that extinguisheth the fire. All states, the good and the evil, in the three worlds, are caused by Time. Time cutteth short all things and createth them anew. Time alone is awake when all things are asleep: indeed, Time is incapable of being overcome. Time passeth over all things without being retarded. Knowing, as thou dost, that all things past and future and all that exist at the present moment, are the offspring of Time, it behoveth thee not to throw away thy reason.
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Krishna-Dwaipayana Vyasa (The Mahฤbhฤrata of Krishna-Dwaipayana Vyasa)
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Krishna assures Arjuna that his basic nature is not subject to time and death; yet he reminds him that he cannot realize this truth if he cannot see beyond the dualities of life: pleasure and pain, success and failure, even heat and cold. The Gita does not teach a spirituality aimed at an enjoyable life in the hereafter, nor does it teach a way to enhance power in this life or the next. It teaches a basic detachment from pleasure and pain, as this chapter says more than once. Only in this way can an individual rise above the conditioning of lifeโ€™s dualities and identify with the Atman, the immortal Self. Also,
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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... Krishna, the great Lord of Yoga, revealed to Arjuna his majestic, transcendent, limitless form. With innumerable mouths and eyes, faces too marvelous to stare at, dazzling ornaments, innumerable weapons uplifted, flamingโ€” crowned with fire, wrapped in pure light, with celestial fragrance, he stood forth as the infinite God, composed of all wonders. If a thousand suns were to rise and stand in the noon sky, blazing, such brilliance would be like the fierce brilliance of that mighty Self.
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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If Samkhya-Yoga philosophy does not explain the reason and origin of the strange partnership between the spirit and experience, at least tries to explain the nature of their association, to define the character of their mutual relations. These are not real relationships, in the true sense of the word, such as exist for example between external objects and perceptions. The true relations imply, in effect, change and plurality, however, here we have some rules essentially opposed to the nature of spirit. โ€œStates of consciousnessโ€ are only products of prakriti and can have no kind of relation with Spirit the latter, by its very essence, being above all experience. However and for SamPhya and Yoga this is the key to the paradoxical situation the most subtle, most transparent part of mental life, that is, intelligence (buddhi) in its mode of pure luminosity (sattva), has a specific quality that of reflecting Spirit. Comprehension of the external world is possible only by virtue of this reflection of purusha in intelligence. But the Self is not corrupted by this reflection and does not lose its ontological modalities (impassibility, eternity, etc.). The Yoga-sutras (II, 20) say in substance: seeing (drashtri; i.e., purusha) is absolute consciousness (โ€œsight par excellenceโ€) and, while remaining pure, it knows cognitions (it โ€œlooks at the ideas that are presented to itโ€). Vyasa interprets: Spirit is reflected in intelligence (buddhi), but is neither like it nor different from it. It is not like intelligence because intelligence is modified by knowledge of objects, which knowledge is ever-changing whereas purusha commands uninterrupted knowledge, in some sort it is knowledge. On the other hand, purusha is not completely different from buddhi, for, although it is pure, it knows knowledge. Patanjali employs a different image to define the relationship between Spirit and intelligence: just as a flower is reflected in a crystal, intelligence reflects purusha. But only ignorance can attribute to the crystal the qualities of the flower (form, dimensions, colors). When the object (the flower) moves, its image moves in the crystal, though the latter remains motionless. It is an illusion to believe that Spirit is dynamic because mental experience is so. In reality, there is here only an illusory relation (upadhi) owing to a โ€œsympathetic correspondenceโ€ (yogyata) between the Self and intelligence.
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Mircea Eliade (Yoga: Immortality and Freedom)
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Yet there are always a few who are not content to spend their lives indoors. Simply knowing there is something unknown beyond their reach makes them acutely restless. They have to see what lies outside โ€“ if only, as George Mallory said of Everest, โ€œbecause itโ€™s there.โ€ This is true of adventurers of every kind, but especially of those who seek to explore not mountains or jungles but consciousness itself: whose real drive, we might say, is not so much to know the unknown as to know the knower. Such men and women can be found in every age and every culture. While the rest of us stay put, they quietly slip out to see what lies beyond.
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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In sleep a person passes in and out of two stages, dreaming and dreamless sleep. In the first, consciousness is withdrawn from the body and senses but still engaged in the mind. In dreamless sleep, however, consciousness is withdrawn from the mind as well. Then the thinking process โ€“ even the sense of โ€œIโ€ โ€“ is temporarily suspended, and consciousness is said to rest in the Self. In this state a person ceases to be a separate creature, a separate personality. In dreamless sleep, the Upanishads say, a king is not a king nor a pauper poor; no one is old or young, male or female, educated or ignorant. When consciousness returns to the mind, however, the thinking process starts up again, and personality returns to the body.
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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Strive constantly to serve the welfare of the world; by devotion to selfless work one attains the supreme goal of life. 20 Do your work with the welfare of others always in mind. It was by such work that Janaka attained perfection; others too have followed this path. 21 What the outstanding person does, others will try to do. The standards such people create will be followed by the whole world. 22 There is nothing in the three worlds for me to gain, Arjuna, nor is there anything I do not have; I continue to act, but I am not driven by any need of my own. 23 If I ever refrained from continuous work, everyone would immediately follow my example. 24 If I stopped working I would be the cause of cosmic chaos, and finally of the destruction of this world and these people. 25 The ignorant work for their own profit, Arjuna; the wise work for the welfare of the world, without thought for themselves. 26 By abstaining from work you will confuse the ignorant, who are engrossed in their actions. Perform all work carefully, guided by compassion.
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
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The Self is one, the same in every creature. This is not some peculiar tenet of the Hindu scriptures; it is the testimony of everyone who has undergone these experiments in the depths of consciousness and followed them through to the end. Here is Ruysbroeck, a great mystic of medieval Europe; every word is most carefully chosen: The image of God is found essentially and personally in all mankind. Each possesses it whole, entire and undivided, and all together not more than one alone. In this way we are all one, intimately united in our eternal image, which is the image of God and the source in us of all our life. Maya In the unitive experience, every trace of separateness disappears; life is a seamless whole. But the body cannot remain in this state for long. After a while, awareness of mind and body returns, and then the conventional world of multiplicity rushes in again with such vigor and vividness that the memory of unity, though stamped with reality, seems as distant as a dream. The unitive state has to be entered over and over until a person is established in it. But once established, even in the midst of ordinary life, one sees the One underlying the many, the Eternal beneath the ephemeral.
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Krishna-Dwaipayana Vyasa (The Bhagavad Gita)