Swami Premeshananda

Swami Premeshananda

Page dedicated to spread the ideas of this great soul on spiritual practice.


The world was created to bind people, and discrimination was created to sever that bo***ge.


Only when I try to help others, looking upon them as my very Self, do I become free from the bo***ge of affection.


An indiscriminate liking or disliking of anything, such as work, people, beliefs, food, is very harmful.


We suffer from lack of peace only because the mind is always busy with external things.


The Kathamrita is a commentary on the Gita. The speaker in both is the Lord himself.


The exterior of many may be bad, but God dwells within all.


Of all the pious works that are performed in this world, this is the highest of all-service of the living image of God.


It is not renunciation of work, but renunciation of attachment.


Spiritual reading is the highest form of holy company.


All suffering ends in forgetfulness. That means that it is possible to remove suffering.


The soul will evolve if one remains in the midst of intense struggle.


The relationships of the body are tasteless. The relationships of the Self are very sweet.


The professional training that enables one to earn a livelihood is only a small, insignificant part of education.


Everyone has an object of love. Those who are great give up the smaller one and take hold of the larger one, that is all.


Every day I think, what will be my loss if this entire visible world is destroyed forever?


Remembrance and reflection are the highest spiritual practices.


Withdrawing the mind is the primary spiritual practice. Japa and the like are all secondary.


If you cannot think of yourself as free, then think of a person who is free.


Real spirituality manifests as love alone.


I have seen throughout my life that the Lord comes to us leaving His footprint on our sorrows.


When the tongue is conquered, all is conquered. In both eating and speaking, control is necessary.


Go on reading the Gita over and over, and you will feel as if Sri Ramakrishna's life were being expounded.


If I am the mind, why doesn't it act according to my instructions? It doesn't do so, but is driven by the habits it has acquired in previous births.


To take things up as a fad and to do whatever one pleases are the effects of tamas. The mind becomes pure through methodical work alone.


To renounce the world means to be indifferent to the world and to remain absorbed in the thought of Him. What is the use of giving up one's home and sitting on the bank of the Ganges? It is better to engage ourselves in thinking of Him as much as we can while we are at home.


The human soul is ever united with the Supreme Soul. But we don't know it; we think we are separate. And that is why we think we are very weak and worry ourselves to death. We do bad things, end up in a sorry state, and suffer. The effort to regain that knowledge is called sādhanā.


It is doubtful whether even one boy out of a hundred has any ambition. They lead mechanical lives like common animals. They have no higher ideal for themselves. That is why I want you to wake up—to try to make your life great. Whatever your field may be, you must try to leave your mark. If I see that, I shall understand that you have made this human life successful.


Our lives, work, and spiritual practices—all are disorderly. As a result of this, we waste a lot of energy and time and achieve very little.


There is a story in one of the Upaniṣads of a great scholar who became weary of the burden of knowledge he carried around with him. He approached a guru, who said, "What you have learned is not knowledge, but knowledge in name only." The real point is that unless we extricate ourselves from the maze of the mind, it is not possible to solve any problem.


You must awake! Give up this unnecessary concern for your own body and life in this world and the next, and preach to the world through your words and deeds the glory of the human soul. I shall be happy if I can see one or two real renouncers before I die. Giving up all concern for the body and mind in order to serve others—that is what I consider to be true sannyāsa and tyāga. To remember that the world is illusory and at the same time to give up all desire for happiness—that is practical Vedānta. If one gives up all expectations, all the hopes and joys of this world, what then remains? Only the desire to serve others. Isn't that so?


Can you understand that, if you can make the mind dwell on the thought of the Lord in the depths of your heart, without thinking about varieties of objects, the solution to every problem will automatically come?


If one seeks God, tell me, who has the power to stop him? All the powers of the universe will be compelled to help you.


Observe very carefully the sound that is emanating from the deepest core of your heart.


Don't care!! Stick out your chest and go forward; don't be afraid of anything.


Do not depend on others—then you will become happy.


There are something like 270 crores of people in the world. Tell me, how many of them enquire about jñāna and bhakti or think about God? That is why we are so happy if anyone shows a little attraction for God. And whether we are good or bad, we are known as His people. Therefore, if anybody loves us, we consider him the best of all. The Lord has said, "Those who are devotees of My devotees, I consider them the best among devotees."


Work is a great science. Unless you make a careful investigation into this subject and devote a great deal of time to it, it will be difficult for you to get any results. Try a little at a time, very calmly, whenever you get the chance. Don't be in a hurry. "Rome was not built in a day."

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