Sadhguru Jaggi Vasudev     746 posts


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We need to raise our children to be true contributions to the world. The next generation should be better than us.

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Blissfulness is a pleasant state of life energies that cannot be disturbed by physical, mental or emotional factors.

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Fear, anger, misery, frustration, depression and despair are all products of a mind that you have not taken charge of.

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Give it more time, rather than getting frustrated or comparing yourself to someone else. When practicing yoga, never compare yourself to others. Work with where you are right now. Do not try to do what others are doing. Once you compare yourself to others, competition is inevitable. So, no comparison, but do not spare yourself. You must always go to your fullest, but do not try to be like someone else. This is a fundamental discipline you have to bring into your life if you want to progress on the spiritual path.

Even if people come to us because of their backache, we want to set up the process towards the ultimate for them. How far they go is left to them. If you put in more time, you will see, once you go beyond a certain point, so many things which you thought were a part of you are suddenly not there anymore. This is the nature of the sadhana. So do not compare yourself with someone else and frustrate yourself. That is not necessary at all.

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One fundamental goal of yoga is to put your life and your karmic cycle on fast-forward. Today, finding a solution for your backache or some psychological issue may be your focus, but ultimately, the goal is mukti. When you put your karmic cycle on fast-forward, the suffering that you would have had in a diluted form over 20 years may come to you in a concentrated form in 2 years or 2 weeks – and that is good. When you work through that, you will come to a plateau where, if you look back, you cannot believe you went through all these things. Every sadhaka goes through such phases.

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You can either live logically or magically -it's your choice.

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' Adi Guru '


Ascetics distance
The stoic stance

All this they bore
And He could not ignore

Seekers so intense
Broke his obstinate stance

Celestial sages seven
Strived not in search of Heaven

But to find a way for every human
To find a way beyond hell and heaven

They toiled for their race
He could not withhold his Grace

He turned his sacred face
To south to look upon their race

They not only beheld his divine face
But held the downpour of ultimate space

As the Beginningless One flowed
In knowing, seven sages overflowed

To release the world
From its crusted mold

To this day the sacred knowing flows
We will not rest until every vermin knows

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“If you make mud into food, that is called agriculture.
If you make food into a human being, this is called digestion.
If you make human being into mud again we call this cremation.
If you transform the physical into the non-physical,
that is called consecration.”

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The thought process has become a problem for people only because they are not aware that it is just a reverberation. These reverberations can take any form, or you can experience them just as reverberations without giving them any form.

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In an intimate conversation en route to Kailash, Sadhguru addressed a seeker’s probing questions about the need of devotion and a Guru on the spiritual path.


Questioner: Sadhguru, there are moments when I feel devotion, and at other times, my own will pops up. Given that, can I consider myself a devotee or not?

Sadhguru: There is no human being on the planet who has never experienced moments of devotion, moments of love, moments of joy, and moments of bliss at some time or the other. That does not mean it is your basic quality. One moment of devotion does not make you a devotee. Only when devotion has become the essential quality of your being, are you a devotee. Every human being has an element of devotion. The question is whether they have brought it to a point where it has become the dominant force and the guiding light in their life.

Questioner: If that is the case, can someone be your disciple but not your devotee?

Sadhguru: This is a progression. A lot of people initially either come as curiosity seekers, or sometimes as investigators. Then they think there is something to learn here, and they become like a student. If what they learn begins to transform their lives in some way, they naturally become disciples. When learning, transformation, and everything else becomes irrelevant, when the focus of your life becomes one-pointed, then you become a devotee.

Questioner: But Sadhguru, could I not just follow the path of spirituality through the practices that are given without becoming a devotee, without surrendering everything to the Master?

Sadhguru: Devotion need not necessarily be to a person. Devotion is a certain way to be. If you are on the path, not off and on, but in every moment of your life, you are a devotee. You do not have to be a devotee of anything or anyone in particular. You can be a devotee because devotion is your quality.

Questioner: So if someone has been initiated by you, but he or she is only devoted to the path and not to you as a person, then also, he or she is a devotee?

Sadhguru: What you refer to as the Guru and what you refer to as the path are not different. One is personified, another is not, but they are the same thing. If they are different, they are no good.

Questioner: Sadhguru, you yourself said you walked the path of spirituality for three lifetimes without a Guru.

Sadhguru: The Ultimate did not happen because I differentiated between path and Guru. That way, you may get better lungs, you may get many capabilities, you may become a superhuman. But still, the most significant thing does not happen as long as you make a distinction between path and Guru. As for me, I did so because I was brought up in a tradition where it was always said that the real thing can only happen through Shiva – no other human being can ever do the Ultimate for you. So, accepting another human being as a Guru was out of question.

When the Guru came and the Ultimate did happen, though experientially, it was 100% clear to me that this is it, still there was a little bit of a question why Shiva did not come. At that moment, the Guru took the form of Shiva. It was such a childish desire, but he catered to it and appeared as Shiva.

Questioner: Do seekers need to have a personified Guru? Have there not been many Shaivite saints like Akka Mahadevi, Allama Mahaprabhu, and others who did not have a Guru but were devoted to Shiva or whoever else, and they still got enlightened?

Sadhguru: I think Shiva was their devotee. Another thing is you cannot say they did not have a Guru, because they embraced Shiva completely. He was a living force for them.

Questioner: But wasn’t Shiva a living force for you too?

Sadhguru: He was. Otherwise, I would not have come that far. The Guru did not really push me as such. He just gave me a little nudge, because I had been sitting on the edge for too long.

Questioner: So as a devotee, I can embrace the path itself and not necessarily have a Guru in a physical, human form?

Sadhguru: The path is the Guru and the Guru is the path – there is no difference between the two. The mistake is that we differentiate. Once you differentiate between the two, it becomes unnecessarily complex.

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The only way to get in touch with reality is to pay attention without making conclusions.

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Tradition is not about imitating previous generations. It is about learning from their experience.

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A complete human being is in equilibrium between the masculine and the feminine.

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The United Nations’ declaration of International Day of Yoga on June 21st comes at a critical time in the history of humanity. It is of much more significance than a few more people twisting and turning their bodies. For the first time in the history of the UN, 177 countries co-sponsored the resolution for Yoga Day. Never before has any resolution in the UN gotten this kind of support. On this day, we want to change the direction of humanity as to how people seek their wellbeing. In pursuit of their wellbeing, we do not want people to look out, up or down – we want them to look in.

Yoga is a technology, a tool for people to turn inward and create their own wellbeing. Your wellbeing will not come from somewhere, either you create it or you do not – this is the fundamental of yoga. As there is a science and technology for external wellbeing, similarly there is a science and technology for inner wellbeing. This science and technology has found such a profound expression in this land. It is a wonderful moment for India that today we are able to offer something which is of tremendous value in the world.

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Essentially, meditation means to experientially realize that you are not an individual bubble – you are a universe.

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Individuals should shape their lives according to their particular needs, not according to social trends.

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All the problems on the planet can essentially be reduced to one thing: misaligned human beings, misaligned with all there Is.

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The more exclusive you make yourself in thought and emotion, the more excluded from life you become.

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We don’t have to seek new economic systems. We have to transform the people who run them.

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People who logically examine their relationships cannot sustain them. Two bodies, two minds, two emotions can never fit perfectly.

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One who is above his intellect, one who is no longer a part of his mind, is a Buddha.

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In the eternal space, there are no segments of any kind, but in your mind there are. You are still not working with eternity; you are working with your body and mind. And for both of them, you have to put some lines to understand where you are going, otherwise you do not know whether you are going forward or backward. This does not mean preserving yourself. You cannot preserve yourself. The dead can be preserved, life cannot be preserved, it has to be expended as intensely as possible. If you try to save life, you will save yourself from life. The only way is to expand it as intensely as possible, so that it flares in an exuberant way. Preservation is for the dead.

At a certain phase of his life, Shankaran Pillai was a chronic drunk. But being a generous man, he contributed all of his organs for scientific use, yet he still kept drinking throughout the day. Someone asked, “Why don’t you give the drinking a break?” He said, “No, no, I have a sacred duty. I have contributed all my organs to science, so I am keeping them well-preserved, soaked in alcohol!”

The instinct of self-preservation is constantly seeing how to save oneself. You cannot save this. The only thing is to go gloriously, like a real flare, not like a wimp. Those who try to preserve will become dead when they are alive, and of course, when death comes close they aspire to live. So, kaivalya pada means you had worked at sadhana for six months, and now sadhana is about flaring up. The next two weeks are left for you to consolidate, to set a bar below which you will not go. Not by resolution, but again by sadhana. Saying, “I will not go down!” is not going to help, but if you put enough hydrogen in the balloon, it will not come down. You don’t have to take a resolution, there is no such thing. If you put enough gas in it, it will float. The same thing is true with oneself. If you pump up enough energy into this (referring to oneself), this will not come down. Do what you want, it will not come down.

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Dear Sadhguru, the death of anyone or anything makes me so upset, even a pigeon on my balcony or a dog on the highway. Why do I feel this way? Can you make me realize what death is?

Mortality, the mortal nature of who you are, is the basis of all fear. If you were not mortal, there would be no fear in you because even if you were cut into pieces, you would still not die. But what is there to be afraid of? Death is a wonderful thing; it puts many things to an end. Right now, because of the way you are, you may think it is a terrible thing, but if you were to live for a thousand years, you would see death as a relief. If you are here for too long, people will wonder when you are going! So, death is a tremendous relief; it is just that it should not happen untimely. We do not want to fall dead when we are still able to create, contribute and make things happen.

If you want to fall dead at an appropriate time, you need to do sadhana so that you can determine when you will fall dead. Otherwise, even when you see a dead pigeon, it will remind you of your own mortality. What was flying yesterday is dead and dry today. Imagining that you could become like that one day could be scary for you because your identification with what you have gathered has become so compulsive. When I say your identification with what you have gathered – the very body that you carry is just a piece of earth. The soil that you have gathered and made into this body, as well as your identities, have become so strong that losing it looks like a terrible thing.

Suppose you are overweight and we helped you drop ten kilograms, would you feel terrible and cry about it? Definitely not, most people are ecstatic when they drop ten kilograms. Now suppose you dropped your whole fifty or sixty kilograms, what is the big deal? If you know life the way it is, and you are not lost in the heaps that you have gathered, shedding the body is not such a big thing.

The dead bodies of birds, insects, dogs and human beings is just soil being put back to soil. It is not some great drama; it is a natural process. What you picked up you have to return and recycle. You may attach much significance to your birth, life and death, but as far as Mother Earth is concerned, it is just recycling. It pops you out and pulls you back in. You may assume too many things about yourself, but what you have gathered you must return, it is a good habit. Whatever you take from anybody must be returned at some point. Death is a good habit; believe me.

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Offering yoga as a science of transformation, as a science towards one’s liberation is the basic objective of Isha.

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Sadhguru tells the story of the yogi Siddhalinga’s challenge to Allama Mahaprabhu, and the extraordinary events that followed.

Sadhguru: There is a very beautiful story in the yogic lore of Karnataka. This was a great yogi named Siddhalinga who lived in the region of Karnataka and Andhra Pradesh in the Deccan Plateau of South India. He walked this region with such great authority, going everywhere and proving to everyone that he was the greatest yogi. He was on the path of Kayakalpa. Kaya means “the body,” and kalpa means to get your body into a different dimension altogether. These were the kind of yogis with mastery over the fundamental elements. With this kind of sadhana, they made their body so hard and stable. These are the kind of people who live for 300-400 years because they have stabilized their body with their mastery over the five elements in such a way that they continue to live beyond the normal span of human life. At the time of this story, they say Siddhalinga was already over 280 years old and he had made his body as hard as a diamond. In those days, all the weapons were made from either steel, brass, copper, or similar metals. So, no one could cut through his body with any weapon that was available. That was his pride. Wherever he went, he was always challenging people to prove that he was the greatest yogi.

Siddhalinga heard about Allama, another great yogi, who did not live like a yogi. Allama, who was generally known Allama Mahaprabhu, was a very beautiful sage and a devotee of Shiva. He was one yogi who was greatly respected in South India and still is. Many devotees such as Akka Mahadevi were in touch with Allama. Allama’s message of unconditional devotion and various other types of sadhana that he was giving to people were spreading in a big way during that time.

Allama was actually a king. He had his temporal duties so he dressed like a king and lived like one but he was a yogi. Siddhalinga dressed like a yogi and lived like a yogi. He had “yogi” painted all over his face. He did not like this man who dressed well, ate well and lived in a palace, but called himself a yogi. So he went to Allama and challenged him, “You call yourself a yogi? You call yourself a devotee of Shiva? Show me something. What have you got?”

Allama Mahaprabhu said, “You are the great yogi. It is best that you show what you can do.”

Siddhalinga pulled out a diamond-tipped sword, gave it to Allama and said, “Take this sword and hit me on my head with all your strength. Nothing will happen to me.”

Allama was amused. He took the sword, and with both his hands and all his might, smashed it on Siddhalinga’s head. The sword just bounced off because his body was so hard. Siddhalinga just stood there like a rock. He laughed, “See. You cannot do anything to me.” Then Siddhalinga said, “Now that you used the sword against me, I can also use it against you.”

Allama said okay. Siddhalinga took the sword and slashed Allama with it. The sword went right through him like he was thin air. It just passed through him. Siddhalinga swished this way and that way but the sword went through Allama again and again without even touching him. Then Siddhalinga bowed down and said, “I know the yoga of strength but I don’t know the yoga of gentleness,” and he became Allama’s disciple.

Allama inspired and created a whole genre of saints called Veerashaivas. Veerashaivas are warrior devotees. They are Shiva bhaktas but they bear arms. Allama was a very soft and gentle being. He had written thousands of couplets of such enormous depth and dimension. In many ways, I can clearly say he was one of a kind in the whole history of humanity. He was an extraordinary being.

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