Two Natures Of Krishna – Quotations

Krishna dancing on a lotus, c.1825. Gouache on watermarked paper.
Tiruchchirappalli. Tamil Nadu


Life guidance from the Bhagavad Gita. Translated with commentary by Ravi Ravindra



The Bhagavad Gita, part of the Hindu epic Mahabharata, was composed more than two thousand years ago. In the text, the Hindu god Lord Krishna advises the prince Arjuna about his duty as a warrior and responsible spiritual being. In Professor Ravindra’s new translation and commentary, the Bhagavad Gita is considered as a universal guide to navigating the battle of life.



Many Are Called but Few Are Chosen



The Blessed One said: Hear, O Pārtha, how by practicing yoga with your mind fixed on Me, and with Me as the base and the refuge, you will know Me completely and without doubt. I will speak to you, without omission, of the essential sacred knowledge [jnāna] and of comprehensive discernment [vijnāna], knowing which nothing else remains to be known. (7.1–2)

Among thousands of human beings scarcely one strives after perfection, and among those who strive and attain perfection, scarcely one knows Me in the full truth of My being. (7.3)

Krishna urges Arjuna to practice yoga, fixing his mind more and more on the essential nature of Krishna, and he promises Arjuna that he will teach him jñāna (sacred knowledge) and discriminative discernment (vijñāna), knowing which nothing else remains to be known. At the same time, he is quite clear that out of thousands of human beings only a few will strive for perfection, and out of those who come to a perfection of character, very few will know Krishna’s real nature. As we look around at the general human situation and see what largely occupies humanity, any notion of striving for spiritual perfection seems very far away and quite rare. This is not new; even at the time of the Buddha or of Christ, or at the time of Krishna’s human incarnation and before, very few people seem to have had an interest in searching for the Real. Like the author, the readers also need to ask themselves periodically about the quality of their search for the Truth.

Furthermore, any serious contact with the Real is not only a matter of human effort, however strenuous. Grace of the devas is also needed. Even among those few who strive, still fewer seem to be chosen to attain Truth. It is the same everywhere and at all times “for many are called, but few are chosen.” (Matthew 22:14)


Magic Mirror – Sri Yogananda During His Last Days



When I look at photos of Sri Yogananda during his last days on Earth, I do not see a weak older man. Indeed not!  I see only a serenely beautiful  being who has  lost all attachments to earthly life.. His expression in this photo is one of  utmost peace and bliss. His  half open eyes appear to be gazing at something  supremely wonderful and  beyond us. Perhaps he is gazing upon the realm that is calling him home to the highest light.  Here  is one of his gems on genius. 

What good will it be for someone to gain the whole world, yet forfeit their soul? Or what can anyone give in exchange for their soul? Matt. 16 -Chapter 26.

“The twin aspects of genius, the passive and the active, are possessed by the fully realized artist; they also form the necessary equipment of the Adept. Yet in very few people are these twin aspects manifested. Nearly everyone has a capacity for the passive aspect, which involves some sort of appreciation of aesthetic values. There are few people totally unresponsive to the beauties of nature, and none at all that is not responsive to its ferocious manifestations. Fewer are able to respond profoundly to the beauty of natural phenomena, and fewer still to so-called works of art. It takes a degree of genius to respond to such manifestations the whole time. Artists in this category are among the saints, some of whom thrilled with rapture at the constant awareness of the total unity, harmony, and beauty of things.

Such were Boehme, Ramakrishna, etc. Some yogis are immersed in an unsullied and vibrant bliss derived from the incessant contemplation of this ‘world-bewitching maya’4-the breath-taking wonder of the great and glamorous illusion which surrounds us.

On the other side of the fence, on the side of active or creative genius, there are yet fewer. Active or creative genius means nothing less than the ability to translate the wonder or the terror of the great lfla (the great play of life) in terms of visual, tactile, audible, olfactory, or some other sensual presentation of phenomena.

But there is a third aspect of genius which is yet more rare. It is the ability to open the door of the theatre and admit the influences from outside, from the swarming gulfs beyond the grasp of the mind, and accessible only to the magical entity whose fantastic feelers can snare the most fugitive impulses as they flash through the holes in space, the kinks in time, to be reflected in the magic mirror of the artist’s mind.”

― Kenneth Grant, Outside The Circles Of Time

Sir Aurobindo’ Wisdom – Children Of Light

from Volume 12 On Education, p.116 (24 July 1951)

Sri Aurobindo came upon earth to teach this truth to men. He told them that man is only a transitional being living in a mental consciousness, but with the possibility of acquiring a new consciousness, the Truth-consciousness, and capable of living a life perfectly harmonious, good and beautiful, happy and fully conscious. During the whole of his life upon earth, Sri Aurobindo gave all his time to establish in himself this consciousness he called supramental, and to help those gathered around him to realise it. I found this piece from “Synthesis of Yoga” to be truly amazing and wish to share it with readers….

The Synthesis of Yoga

“The full recognition of this inner Guide, Master of the Yoga, lord,
light, enjoyer and goal of all sacrifice and effort, is of the utmost
importance in the path of integral perfection. It is immaterial
whether he is first seen as an impersonal Wisdom, Love and Power
behind all things, as an Absolute manifesting in. the relative and
attracting it, as one’s highest Self and the highest Self of all, as a
Divine Person within us and in the world, in one of his — or her —
numerous forms and names or as the ideal which the mind conceives. In
the end we perceive that he is all and more than all these things
together- The mind’s door of entry to the conception of him must
necessarily vary according to the past evolution and the present

This inner Guide is often veiled at first by the very intensity of our
personal effort and by the ego’s preoccupation with itself and its
aims. As we gain in clarity and the turmoil of egoistic effort gives
place to a calmer self-knowledge, we recognise the source of the
growing light within us. We recognise it retrospectively as we realise
how all our obscure and conflicting movements have been determined
towards an end that we only now begin to perceive, how even before our
entrance into the path of the Yoga the evolution of our life has been
designedly led towards its turning point.

For now we begin to understand the sense of our struggles and efforts,
successes and failures. At last we are able to seize the meaning of
our ordeals and sufferings and can appreciate the help that was given
us by all that hurt and resisted and the utility of our very falls and
stumblings. We recognise this divine leading afterwards, not
retrospectively but immediately, in the moulding of our thoughts by a
transcendent Seer, of our will and actions by an all-embracing Power,
of our emotional life by an all-attracting and all-assimilating Bliss
and Love. We recognise it too in a more personal relation that from
the first touched us or at the last seizes us; we feel the eternal
presence of a supreme Master, Friend, Lover, Teacher.

We recognise it in the essence of our being as that develops into
likeness and oneness with a greater and wider existence; for we
perceive that this miraculous development is not the result of our own
efforts; an eternal Perfection is moulding us into its own image. One
who is the Lord or Ishwara of the Yogic philosophies, the Guide in the
conscious being (caitya guru or antaryamin), the Absolute of the
thinker, the Unknowable of the Agnostic, the universal Force of the
materialist, the supreme Soul and the supreme shakti, the One who is
differently named and imaged by the religions, is the Master of our

To see, know, become and fulfil this One in our inner selves and in
all our outer nature, was always the secret goal and becomes now the
conscious purpose of our embodied existence.

To be conscious of him in all parts of our being and equally in all
that the dividing mind sees as outside our being, is the consummation
of the individual consciousness. To be possessed by him and possess
him in ourselves and in all things is the term of all empire and
mastery. To enjoy him in all experience of passivity and activity, of
peace and of power, of unity and of difference is the happiness which
the jЖva, the individual soul manifested in the world, is obscurely
seeking. This is the entire definition of the aim of integral Yoga; it
is the rendering in personal experience of the truth which universal
Nature has hidden in herself and which she travails to discover. It is
the conversion of the human soul into the divine soul and of natural
life into divine living.”