Well then, revered Sir, let me learn it from you, said Chaikitayana. Learn it, replied Silaka. What is the support of that world? This world, he replied.
Sama Veda, Chandogya Upanishad I, VIII – 
The Story of the Pravahana (I), 7
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deserves to be taught the Gita
At one time, when the battle was all over, Arjuna himself asked the question of Krishna. Krishna replied in a very quiet and casual way: “Let us take your elder brother, Dharmaraja, yes, he is a very good person, he has got many good qualities, but look at him, he never had any forethought. He is having an afterthought, he is feeling now after the whole thing is over and asking himself why he entered this battle. He is asking himself why we killed so many people. This is a kind of feeling that has come to him as an afterthought. This after-thought, by which one feels the guilt of some action after it is over, is the nature of man. Everybody will feel guilty and sorry after the thing is over. Such human quality is characteristic of Dharmaraja and therefore he does not deserve to be taught the Gita. If we consider the case of Bhishma, the great experienced scholar, valiant son of Ganga, he is in a very different situation. On the one hand, he realizes and states that righteousness or Dharma is on the side of Pandavas. On the other hand, contrary to what he has been saying, he is the head and the chief of the Army of Kauravas. This is a contradiction and a paradox in his life. Thus in Bhishma’s case, what he says is one thing and what he does is a different thing. Thus he is riding a chariot with horses running in different directions. He does not deserve to be taught the Gita.
Let us take the case of Arjuna. He had the forethought, all the suffering and all the miseries that are likely to accrue if he fought this war, were thought of even before he commenced the war. He asked the question, why do I kill all my relations and all my elders? He said that he would rather go out and beg for his food than ask for the kingdom after killing all these people. He further said that apart from the kingdom that he would get if he won this war, even if he was promised heaven itself if he won the war, he would not be willing to enter the war and kill all his relations. He would rather give up both. He prayed to Krishna to get him out of this mess. Thus, Arjuna gave up all desires and prepared to sacrifice all the pleasures of this world and the other world and he surrendered completely to the Lord. We can recognize in him a person who deserves to be taught the Gita.
- Bhagavan Sri Sathya Sai Baba
Source: Summer Showers in Brindavan, 1972
As each individual is a unique entity
As each individual is a unique entity, so too each nation has a unique
individuality. Each person is different from others in certain 
matters and is endowed with some special characteristics which are his own. So too, each nation has certain special features, not found in others. Each individual has to play a role as part of the system. His own previous Karma or activity has determined a special line or path for him. The history of nations too is the same. Each has to play a role already laid down by its destiny. Each nation has to deliver a special message of its own to the world community.
- Baba
Thought for the day as written at Prasanthi Nilayam today
27th January 2011
Creation is always new.
Questioner: You are advocating that we liquidate the environment within us. Why do you advocate that? What is the use of it?
Krishnamurti: I am not advocating anything. But you know, the cup is useful only when it is empty. With most of us, the mind is clouded, cluttered up with so many things – pleasant and unpleasant experiences, knowledge, patterns or formulas of behaviour, and so on. It is never empty. And creation can take place only in the mind that is totally empty. Creation is always new, and therefore the mind is made constantly fresh, young, innocent; it doesn’t repeat, and therefore doesn’t create habits. I don’t know if you have ever noticed what sometimes happens when you have a problem, either mathematical or psychological. You think about it a great deal, you worry over it like a dog chewing on a bone, but you can’t find an answer. Then you let it alone, you go away from it, you take a walk; and suddenly, out of that emptiness, comes the 
answer. This must have happened to many of us. Now, how does this take place? Your mind has been very active within its own limitations about that problem, but you have not found the answer, so you have put the problem aside. Then your mind becomes somewhat quiet, somewhat still, empty; and in that stillness, that emptiness, the problem is resolved. Similarly, when one dies each minute to the inward environment, to the inward commitments, to the inward memories, to the inward secrecies and agonies, there is then an emptiness in which alone a new thing can take place. I am not advocating it, I am not doing propaganda for that emptiness – good God! I am only saying that unless that emptiness comes into being we shall continue with our sorrow, with our anxiety, with our despair, and our activities will bring more and more confusion.To bring about a different human being, and therefore a different society, a different world, there must be the ending of sorrow; for it is only with the ending of sorrow that there is a new life.
- Saanen 10th Public Talk 1st August 1965; by: JKrishnamurti
IMPORTANCE OF OM
Brahman is the highest of all. Om is his name. Om is also your real name. It covers the threefold experiences of man. From Om this sense world has been projected. The world exists in Om and dissolves in Om.
Om is the greatest of all mantras (mystic formula). Om bestows direct liberation. All mantras begin with Om. Om is the life, the soul, of all mantras. Every Upanishad begins with Om. Oblations that are offered to the various gods are all preceded by Om.
All languages, all sounds, come out of Om. The essence of the four vedas is Om. A-U-M covers the whole range of sound vibrations. `A’ starts from the root of the tongue, `U’ proceeds from the middle and `M’ comes from the end, by closing the lips.
Om is the source of all religions and scriptures. This sacred monosyllable is the means of liberation from the bonds of matter. It leads one, stage by stage, to the highest bliss. It is fit for the lowest as well as for the highest and most advanced intellect. It is fit for the Brahmachari (celibate-student) as well as the sanyasin (monk). It is fit for any condition.
Om is your birthright. It is the common heritage of all. It is the word of power. It fills the devotee with spiritual strength, vigo
r and energy when chanted with harmony and rhythm. It brings inspiration and intuition.
It elevates the mind. It is a spiritual food and tonic. It is full of divine potency. Live in Om. Meditate on Om. Inhale Om. Exhale Om. Rest peacefully in Om. Take shelter in Om. May that Om guide you.
Om stands for all phenomenal worlds. From Om this sense universe has been projected. Om has been formed by adding the letters A-U-M; `A’ represents the physical world; `U’ represents the mental and the astral planes, the world of spirits, all heavens; and `M’ represents the deep sleep state and, even in the waking state, all that is unknown, beyond reach of the intellect. Om therefore represents all. It is the basis of your life, thought and intelligence. All words that denote objects are centered in Om - hence the whole world has come from Om, rests in Om and dissolves in Om.
- Swami Sivananda
Saint Dattatreya
A KING WAS passing through a forest in all pomp and pageantry, with his army and retinue behind him. He came across a man with not even a cod-piece on, lying on the ground,with one leg cocked over the other. He was laughing away,apparently supremely happy, contented with himself and all the world.
The king was struck with the man’s happy state and sent for him. But when the king’s men approached the nude ascetic and delivered the king’s message, he took absolutely
no notice and continued in his ascetic bliss. On being told of this, the king himself went to the man and even then the man took no notice.
Thereupon it struck the king that this must be no common man, and said, ‘Swami, you are evidently supremely happy. May we know what is the secret of such happiness and from which guru you learnt it?’
Thereupon the ascetic told the king, ‘I have had twentyfour gurus. Everything,this body, the earth, the birds, some instruments, some persons,all have taught me’. All the things in the world may be classed as either good or bad. The good taught him what he must seek. Similarly, the bad taught him what he must avoid. The ascetic was Dattatreya, the avadhuta.
Source: SPIRITUAL STORIES AS TOLD BY RAMANA MAHARSHI
This being (purusha) who is in the akasa
Gargya said: This being (purusha) who is in the akasa, I meditate upon as Brahman. Ajatasatru said: No, no! Please do not talk about him. I meditate upon him as full and unmoving. Whosoever thus meditates upon him is filled with progeny and cattle and his progeny is never extinct from this world.
Yajur Veda, Brihadaranyaka Upanishad II, I-Relative Aspects of Brahman, 5
Then the sacrificer offers an oblation
Then the sacrificer offers an oblation, reciting thus: Adoration to Adityas and the Visve-devas, who dwell in the heaven-world! Secure this world for me, the sacrificer. That is the world for the sacrificer. I, the sacrificer, will go thither when this life is over. Svaha! Afterwards the sacrificer chants: Cast away the bolt of the heaven-world. Having said this, he rises.
Sama Veda, Chandogya Upanishad II, XXIV – The Different Planes attained by the Sacrificer, 14-15
Sai Nama Japa Sadhana
By now many of us experienced the miracle powers of Sai Nama Japa Sadhana in our life. This Sai Nama Japa Sadhana is a infinite, limitless and continues process and will go as long as this world exists. This japa sadhana is ageless tradition followed by our ancesters, being continued by us, and will be followed by our future generations too. In short, this spiritual sadhana will e
xist as long as the world exists.(Courtesy: Glory of Shirdi Sai, Issue No. 6)
Tripura Rahasya
Tripura Rahasya was considered by Bhagavan Sri Ramana Maharshi as one of the greatest works that expounded advaita philosophy. And he certainly did not mean the “talking schools” of many temporary wanna be Advaitists.
Often the relationship between action and consciousness is unclear. found this interesting quote in chapter 15 of “Tripura Rahasja Mystery Beyond the Trinity”:
“10. “There are sages who are active. What is the relation between the world of action and their pure conscious being?
11. “How can they engage in action while all the time they inhere in absolute consciousness? Such consciousness can be of only one kind, and liberation also can be only one in order to be effective.
12-17. “How then are these differences noticed in the lives of the jnanis? Some of them are active; some teach scriptures; some worship deities; some abstract themselves into samadhi; some lead an austere life and emaciate themselves; some give clear instructions to their disciples; some rule kingdom quite justly; some openly hold disputations with other schools of thought; some write down their teachings and experiences; others simulate ignorance; a few even reprehensible and loathsome actions; but all of them are famous as wise men in the world.”
Here the link to the complete text:
http://www.sss.vn.ua/tripura1.htm