Can the mortal ever become immortal? Can the mind make us immortal? Can knowledge make us immortal? Does immortality mean living for ever in the body, as the body? Read the nectarine message of the Vedas in the Amrtabindu Upanishad and enjoy its immortal Truth. Partaking even a drop of it can immortalise us. This is the assurance of sages. Swami Tejomayanandaji's commentary makes this immortal and subtle ambrosia simple to follow and a delight to swallow. Swami Tejomayananda is an outstanding teacher of Vedanta, with a profound depth beneath his simplicity and humility. He has a simple conviction - to fortify, strengthen and actualise the vision of his Guru, Swami Chinmayananda. Swamiji has written commentaries on many Vedantic texts and authored many original compositions on Vedanta and Bhakti (Devotion). He is the current head of Chinmaya Mission - a global spiritual organisation with more than 250 centres worldwide.

Amrita Bindu Upanishad in English rhyme with original text is from the Krishna-Yajur-Veda Upanishads are prime portions of the Vedas, They are the foundational theological discourses of Hindu traditions called Vedanta or the conclusion of the Vedas.

This book contains the following works of Lahiri Mahasaya translated into English by Yoga Niketan: CONTENTS 1. Manu Samhita or Manu-Rahasya 2. Krishna-Yajurvediya Tejabindu Upanishad 3. Krishna-Yajurvediya Dhyanabindu Upanishad 4. Krishna-Yajurvediya Amritabindu Upanishad 5. Niralamba Upanishad 6. Patanjali Yoga Sutras 7. Garland of Letters (Patravali) In the middle of the eyebrows, at the root of the nasal passage, is the abode of Nectar; if one abides there--the One Who resides there--it is He that is Eternal; He is Omnipresent; thus Supreme. - Yogiraj Lahiri Mahasaya from Commentary on Krishna-Yajurvediya Dhyanabindu Upanishad Throw vayu up into space, abide as no-self in the par avastha of Kriya, remain only in Brahman with breath sealed in Brahman and do yunjana. Via this, there will be rechak--meaning: you will be Still. - Yogiraj Lahiri Mahasaya from Commentary on Krishna-Yajurvediya Amritabindu Upanishad Remain steadfast in the poise of Kriya and proceed accordingly and all will be good. - Yogiraj Lahiri Mahasaya from the Garland of Letters 307 pages

The Upanishads: one of three new editions of the books in Eknath Easwaran's Classics of Indian Spirituality series You are what your deep driving desire is. As your desire is, so is your will. As your will is, so is your deed. As your deed is, so is your destiny. - Brihadaranyaka Upanishad (IV.4.5) Over two thousand years ago, the sages of India embarked on an extraordinary experiment. While others were exploring the external world, they turned inward - to explore consciousness itself. In the changing flow of human thought, they asked, is there anything that remains the same? They found that there is indeed a changeless Reality underlying the ebb and flow of life. Their discoveries are an expression of what Aldous Huxley called the Perennial Philosophy, the wellspring of all religious faith that assures us that God-realization is within human reach. The Upanishads are the sages' wisdom, given in intense sessions of spiritual instruction in ashrams, in family gatherings, in a royal court, in the kingdom of Death himself. And Easwaran shows how these teachings are just as relevant to us now as they ever were centuries ago.

This is a scriptural commentary of Lahiri Mahasaya on The Upanishads. If we scan the word Upanisad, we see that Upa means sitting and nisad means near. Thus, the very word Upanisad specifies personal relationship: the Guru-param-para, Master to Disciple learning from the living lips of a Guru. In ancient times, the disciples sat near the Guru to learn the spiritual discipline from the living lips of their Guru to realize the supreme Self. They practiced strictly in accordance with the instructor they received personally from the living lips of their Guru. This is a Kriya Yoga book intended to be read and practiced by everyone, with/without initiation. Please note that the Guru here means the Kutastha, i.e., the place between the eyebrows, also known as The Third Eye. Every word uttered by a Yogi has a special meaning that is totally unintelligible to even the highly intellectual people. This book is written in such a way that everyone can follow it up while trading the path of Kriya. People think that they are very intelligent, but if they try to understand very seriously, they realize perfectly that nothing is happening according to their intellect. Only those whose breath is not blowing in the left or right nostril are intelligent in this world. When breathing is faster, then in one day and one night respiration can flow up to 113,680 times. Normally during the same time, the figure is 21,600 times. During a day and night, if respiration is faster than usual, the breath can flow in and out 113,680 times. Normally, in the course of a day and night, there are 21,600 breaths. This figure is reduced by Kriya practice to 2,000 times. So, breathing 1,000 times in the day and 1,000 times in the night, in a normal course, provides greater Tranquility to a Yogi. One of his breaths takes about 44 seconds. Such a Yogi is matured in Kriya practice. Thoughts are inseparably related to breathing. So, when the number of breaths is reduced, thoughts are reduced proportionately. Eventually, with the tranquilization of breath, thoughts are dissolved. Thereby, the seeker can attain the After-effect-poise of Kriya, or eternal Tranquility, which is Amrita, nectar proper.

Eknath Easwaran taught spiritual living for nearly 40 years and drew deep, ongoing inspiration from the sacred literature of all traditions — the great river of wisdom that is always flowing throughout the world. The 149 short extracts in this anthology come from the much-loved saints, sages, and scriptures of the Christian, Hindu, Sufi, Jewish, Native American, Buddhist, and Taoist traditions. These passages can be read for daily inspiration, for their insights into other spiritual traditions, for the light they throw on how to live, for the sustenance they offer when we feel sad or tired, and for the deep transformation they can bring in Easwaran’s method of passage meditation. Rich supporting material includes stories from India, detailed background notes, suggestions for memorization and for studying the texts in practices such as lectio divina from the Christian tradition, and instruction in using these texts in passage meditation.

Śrī Rudra Sūktam is one of the most famous hymns of the Vedas. God as Rudra is omniscient, omnipotent, omnipresent and the Lord of all. Rudra appears as all, dwells in all, pervades all, is the essence of all and is all. Śrī Rudra Sūktam imparts this vision of the Sages so that we too can see Him and worship Him through prostrations to all – those conducive and unconducive, those exalted and the despicable, those near and far, and those insignificant extra-ordinary. The Sages are generous in asking and Rudra is generous in giving. Śrī Rudra Sūktam has a long wish list presented to Rudra as our daily prayer and worship Swami Tejomayananda’s succinct commentary makes us relish the sweetness of each mantra as we chant and study Śrī Rudra Sūktam, and as promised, fulfils our desire for a good morning and a good day (sūṣā ca me sudinaṁ ca me)! A must read for all who wish to divinize every experience of life and who want everything great in life.

Sri Aurobindo was an Indian nationalist, philosopher, yogi, guru, and poet. This book is an enquiry into the integral philosophy of Aurobindo and its contemporary relevance. It offers a reading of Aurobindo’s key texts by bringing them into conversation with religious studies and the hermeneutical traditions. The central argument is that Aurobindo’s integral philosophy is best understood as a hermeneutical philosophy of religion. Such an understanding of Aurobindo’s philosophy, offering both substantive and methodological insights for the academic study of religion, subdivides into three interrelated aims. The first is to demonstrate that the power of the Aurobindonian vision lies in its self-conception as a traditionary-hermeneutical enquiry into religion; the second, to draw substantive insights from Aurobindo’s enquiry to envision a way beyond the impasse within the current religious-secular debate in the academic study of religion. Working out of the condition of secularism, the dominant secularists demand the abandonment of the category ‘religion’ and the dismantling of the academic discipline of religious studies. Aurobindo’s integral work on ‘religion’, arising out of the Vedānta tradition, critiques the condition of secularity that undergirds the religious-secular debate. Finally, informed by the hermeneutical tradition and building on the methodological insights from Aurobindo's integral method, the book explores a hermeneutical approach for the study of religion which is dialogical in nature. This book will be of interest to academics studying Religious Studies, Philosophy of Religion, Continental Hermeneutics, Modern India, Modern Hinduism as well as South Asian Studies.

This work, first published in 1968, presents the fabulous world of Hinduism in its entirety in two volumes. It is the first general encyclopedia of Hinduism covering every major aspect of Hindu life and thought, embodying the results of modern scholarship yet not ignoring the traditional point of view. It contains over 700 articles, each of which gives a comprehensive account of the subject, and by a system of cross references interlinks all topics related to it, so that a single theme may be traced in all its ramifications through the whole book. An index of over 8,000 items, which in itself forms a veritable treasury of Sanskrit terms and names, will further assist the researcher finding their way among the lesser topics treated in the work.

This book presents previously unexamined connections between teaching practices and specific philosophical ideas, locating the prior beliefs and practical knowledge of early childhood practitioners in urban India within the broader social and historical religio-philosophical context.