Start singing, dancing and rejoicing, Speaking Tree, TOI 11 Dec 08

Time is short. Dance, sing, be joyous! If there were no nuclear destruction possible, no threat, you could have postponed.

You could have said, "Tomorrow we will dance." But now there may be no tomorrow; you cannot postpone. This is for the first time that tomorrow is absolutely doubtful for all. Individually it is always doubtful: tomorrow may never come, even the next breath may not come in. Individually death is always imminent, but this time it is something global, universal. The whole earth may disappear, may explode.

You can cry and weep and you can beat your head against the wall; that will not stop nuclear destruction and its threat. In fact, it may bring it closer and faster because sad people, miserable people, are dangerous people. Misery creates destructiveness. Politicians have enough atomic energy piled up to destroy this earth not only once but several hundred times.

If the whole of humanity can start dancing, rejoicing, feasting ^ seeing that the threat is very close by... If the whole earth can become full of joy it will be less possible to destroy, because who is going to destroy it?

We are the people; it is up to us to decide that we want to live or that we want to commit suicide. If we start a new climate in the world ^ of rejoicing, of dancing, of singing, of meditation, of prayer ^ and if people become full of bliss, cheerfulness, laughter... there is every possibility we can avoid destruction, because joyous people don't want to destroy, they want to create.

If destruction has become global, we have to make laughter and dancing also global, in the same proportion, to counteract it. Why be sad? And what are you going to gain by sadness? Yes, i know the world is facing a danger, but each individual has always faced the danger of death. If universal death is really close by, don't postpone. I say rejoice ^ because if you can die rejoicing, you will transcend death, you will go beyond death.

One who can die blissfully never dies, because in death he comes to know immortality.

If the time is short, then you have to spread this orange laughter all over the world. Then it is time that we should make people more and more joyous. Tell them that death can take over this earth any moment, because... politicians have so much power now... Just push a button and the process can be triggered, the whole earth can explode. You don't have time to waste.

Remember, meditation will give you many joys, many blessings; many gifts will descend on you. The Buddha says: do not turn away what is given to you... because if you turn it away you will miss the opportunity, and it may not knock on your door again for a long time. One never knows when the moment will come again. So whenever something happens to you in meditation, open your heart. And go dancing, go joyously, because in meditation nothing wrong can ever happen to you.

The more alert you are, you find new ways of doing things, you find new styles of living your life. The more alert you are, the more creative you are, and only creative people know what happiness is. What you create is not the point ^ just be creative. It may be poetry, it may be music, it may be sculpture, it can be anything, but just the process of being creative brings you to the point where you meet the Divine.

(Excerpted from `Dhammapada: The Way of the Buddha'. Courtesy: Osho International Foundation. www.osho.com. Today is Osho's birth anniversary.)

Yoga to fight stress!

Shavasana

 

Lie on your back, both legs straight and apart by about one foot. keep your arms on the floor, slightly away from your torso, the palms facing upwards. Make sure that there is no tension in your body.

 

Let your limbs loose. close your eyes and focus all your attention on your breathing. Focus on inhaling and exhaling in arythmic pattern. Rest in this position for five minutes.

 

BENEFITS

 

Helps overcome physical and mental fatigue; is the simplest way to fight depression, tension and insomnia; has a calming influence on entire body and one of the best ways to relax.

 

 

Aum Chanting

 

This is the perfect way to begin and end all exercise sessions. Sit in a comfortable postion, like padmasana or sukhasana, breathing normally. Inhale to your lungs' capacity. Open your mouth and say 'aaa' first. Then close your mouth slightly and say 'o'  and then close your mouth fully, saying 'mmm' and exhaling all the while. Repeat this cycle a few times.

 

BENEFITS

 

Boosts energy circulation in your body

 

The aum sound reverberates throughout the universe, as well as our bodies. it contains within itself the powers of the trinity; Vishnu, Brahma, Mahesh. When you chant in the meditative fashion, all your energy gets refreshed. You feel recharged, ready to take on anything.

 

Hasayasana

 

Sit in sukhasana and close your eyes. Now, smile, feel happy and think that you are free from all mental tensions. Tell yourself that you are free of all the ailments. gradually, start laughiing, louder and louder. Let yourself free and laugh out as much as you can. Raise your hands as well. Slowly lower the volume, reduce your tempo and return to the calm, smiling position.

 

BENEFITS

 

Helps develop a healthy mindset; takes the mind completely off all physical ailments or mental tensions; helps get rid of any anger, irritation or depression.

 

Courtesy:  Dr. Surakshit Goswami, Times Wellness, Delhi Times, with TOI March 7

Six qualities every great leader needs

By Sarah Lourie, Assistant Editor
SearchCIO.com

American Airlines Executive Chairman Ed Brennan knows about corporate leaders. He's had a seat on a dozen corporate boards -- he's sitting on four right now. Addressing attendees at the Society for Information Management's SIMposium 2004, Brennan said leadership is one of those things you know when you see it. It's a subtle quality a friend of his described thusly: "I don't know if I can define leadership, but I know when I've been led."

Brennan said he believes that great technology leadership is imperative for businesses. "As an example, on the fateful day of 9/11, American Airlines had many important decisions to make," he said. "On average, at any time during the day, we have 900 to 1,000 planes airborne. The decision was made to ground the fleet, and all planes landed within one hour.

"IT was critical to making and implementing this decision; it would have been impossible without it," he stressed.

So what makes a great corporate leader? According to Brennan, six qualities separate the leaders from the followers:

Integrity: This is a deal breaker if you don't have it completely. When it comes to governance, Brennan said, he "never did anything or asked anyone to do anything he couldn't go home and explain to his kids."

A deep understanding of the business: "You can't fake it. People will know." While you don't need to know every detail, you do have to have a good grasp of the business.

Consistency: While keeping things fresh is important, leaders cannot change direction frequently. They will lose people's confidence.

Willingness to admit a mistake: Everyone makes mistakes. If you're not making any, you're not doing your job right. But Brennan emphasized the importance of admitting your missteps -- otherwise people will not respect you.

The ability to listen: Good leaders must be willing to handle opinions contrary to their own and absorb as much as they can.

Decisiveness: While you should listen to others' opinions, the final decision is yours to make. Brennan said when CEOs fail, very often it's because they are not decisive. Average tenure for a CEO has fallen from more than a decade to three years because people lose confidence in leaders whose indecision results in failure.

So where does the CIO fit into Brennan's framework? The perception of senior management is that IT over-promises and underachieves, he said. Just remember that a good leader will know that results don't happen overnight, and being patient is important, too.

Mumukshu Musings 180208

The best way to find yourself is to lose yourself in the service of others - Mahatma Gandhi

Indian Wisdom for Management - Book by Sw. Someshwarananda

by Suma Varughese

What if we were to approach work, any work, from the point of view of service, rather than profit? What are the consequences of this approach? And how practical is it? So, for whose sake are you performing service? You are doing service for your own sake… You do not serve others, you serve yourselves; You do not serve the world, you serve your own best interest. —Sathya Sai Baba

Medha Patkar was just another social science student, unknown to the world, when she went to the villages of Madhya Pradesh for a project among the tribal. That was when she came across the Narmada Dam project. Fired by the injustice of a system that sacrificed tribal welfare for the sake of the urban elite, she took up their cause.

In the process, this pretty young woman became the grandee dame of the alternative movement, the symbol of the gritty underdog challenging the powerful and the mighty. Dr Madan Kataria was an anonymous medical practitioner looking for money and fame until the day he decided to put into practice his knowledge that laughter healed.

Through his ‘laughter clubs’, of which there are 1,300 in India and 700 abroad, he unleashed a revolution that brought together people socially, helped them combat ailments, and re-engineered attitudes.

Today, the doctor has jettisoned his practice in favor of spreading his mission, is happy and has forged a spiritual path for himself through laughter therapy. Dr Shilu Srinivasan was an academic working with the prestigious Tata Institute of Social Sciences when she decided to start a magazine for the elderly. Today, Dignity Dialogue is a movement that caters to the needs of senior citizens through a spectrum of services that include help lines, succor for those undergoing harassment, jobs for the active, and security for the helpless, company for the lonely and other special privileges. She is a spokesperson for a constituency that didn’t exist until she gave it a voice and an identity.

Three people whose lives telescoped in breadth and dimension when they aligned themselves to a cause larger than themselves. They catapulted above the common herd to a domain of success, immense inner satisfaction, quantum growth, the realization of precious insights into the nature of life and the unadulterated bliss of crafting their unique contribution to the world. In the process, they also garnered the worldly rewards of money, influence and power. How has this trio contrived to have it all?

Is there a method to their madness, a plan of action we can emulate, an easy, straightforward, three-step strategy to lasting corporate fulfillment? Perhaps. But ‘easy’ would hardly be the operative word. Nor would ‘straightforward’. Here, as anywhere in the spiritual world, paradox rules. The first step to having it all is not to want it. The second step is to step outside the narrow framework of our desires and needs and focus on the needs of others. All three got where they are because of their concern for others.

Swami Someswarananda, a former monk with the Ramakrishna Mission and an advocate of Indian Ethos in Management (IEM) says in his remarkable book, Indian Wisdom for Management: “Caring for others leads you to help them solve their problems, which makes you popular, influential, gives you social prominence and power, makes you more independent, leading to security.” ‘I-centeredness’, as he calls the narrow focus on individual needs, may or may not help us achieve material rewards.

And it will rarely offer the intangible joys of self-expression and job satisfaction. So, should we quit our jobs and trample en masse down the road less taken? Not quite. Not all of us can afford to let go of our jobs. Many of us may not even want to. But we can shift the attitude with which we approach work. Suresh Pandit, who calls himself an organizational transformation coach, says: “When you focus only on your own well-being and that of your family, your vision and approach is small.

But when you move into ‘other-centeredness’, you think big.” He cites the example of Jamshedji Tata who was a trader in steel until he met Swami Vivekananda aboard a ship. Swami Vivekananda asked him why the steel could not be manufactured in India. To which he replied that India did not have a set-up for fundamental research. Why not create one, the Swami suggested.

And thus came into being the Tata Institute of Fundamental Research. The service approach gives rich dividends wherever it is tried. Pandit feels: “A manager who only works for his salary, perks and image is bound to fail. On the other hand, one who cares for his company and his employees will get spontaneous co-operation.” Rajiv Nambiar, a senior manager at Opal Consultants and an active sevak (selfless worker) in the Sathya Sai Baba movement, cites an example from his previous stint at Sigma. “As administrative manager, I had to maintain the discipline of the organization and yet be humane.

On one occasion, the management recommended the dismissal of a drunken worker. But I told him to go home and that we would discuss his conduct the following day. The next day he threw himself at my feet and thanked me for saving his job. When you become seva-oriented, you start putting yourself in others’ shoes and understand their problems.” “Caring for others leads you to help them solve their problems, which makes you popular... influential, which gives you social prominence and power, making you more independent”

Pandit cites several examples of dramatic increase in productivity when a company adopts a more people-centric attitude. One such Jalandhar-based company witnessed a great leap in their profits. The owners were encouraged to regard themselves as trustees and to empower their employees through the formation of a network of self-managing teams.

Managers were encouraged to relate to their subordinates from a bhakti mode modelled along the lines of the mother-child relationship, of loving, nurturing, generating self-confidence and letting go. The result was an astonishing 27 per cent increase in productivity. Many spiritual organizations are a testimony to the growth and prosperity that the service spirit generates.

The Vipassana International Academy, founded by S.N. Goenka, whose headquarters is based in Igatpuri, Maharashtra, is a classic example. The organization offers a 10-day Buddhist meditation programme, where participants are housed and fed free of charge. At the end of the course, donations are solicited to finance the next batch of mediators. According to Ajit Parikh, secretary of the academy, 20 per cent give more than expected, 50 per cent give on the basis of the estimated cost, and around 30 per cent do not pay.

And yet the organization has grown prolifically, comprising 50 centers in India and about 55 abroad. How did this miracle happen? Parikh explains: “When pious intentions and hard work go together, the results are wonderful. By not charging fees, Guruji wanted to maintain the pristine purity of the practice as it was in Buddha’s time.

There has, however, never been a shortage of funds. Each centre is an independent trust managed by local mediators, but when construction works for accommodation or meditation halls are required, they can be funded by other centers through repayable loans.” Work done in a spirit of sacrifice, focuses on the needs of othersWhen you give, you get. Apart from the huge amounts Goenka, a former businessman, himself put into the academy, the remarkable results of the course have inspired spectacular donations.

One NRI couple, for instance, gave $ 2 million, and Subhash Chandra, head of the Zee network, gave property worth crores at Gorai, a beach in Mumbai where the academy is constructing a giant pagoda. Ambika Yog Kutir, a yoga institute in Thane, runs on similar lines. The humblest as well as the white-collared avail of its excellent free yoga programmes. And yet the lack of funds has not impeded its vigorous growth.

Founded by Pundalik Ramchandra Nikam, (known as Hathayogi Nikam Guruji), a former police officer, the organization has grown from a room in his house to a spacious three-storey building in Thane, with 45 centers in Mumbai alone. No fee is charged, though participants are free to donate what they wish. Their corps of 1,500 teachers are honorary, drawn from former students.

The organization teaches yoga to hospitals, cancer patients, the police force, the Air Force, the Reserve Bank, the Bombay Port Trust and many others. Ramakant Surve, trustee, says: “We are never short of funds. Guruji had told us, ‘money will come. Don’t run after it. You serve’.” Dhirubhai Mehta, president of several Gandhian organizations and a chartered accountant, says: “It is my experience that no good cause suffers from paucity of funds. Everyone, even the much-maligned government, has a soft corner for a good thing. One must reach out and touch it.”

Swami Someswarananda borrows from Vedanta to define the three guiding principles of service:

1. Ahm Brahmasmi: My potential is infinite.

2. Atmano Moksarthan Jagad Hithaya Ka: Work for personal liberation (or growth) and for the good of society.

3. Yajnarthat Karma: Work in a spirit of sacrifice, focusing on the needs of others.

He suggests that we integrate these principles by becoming aware of our unique skills and potentials, by strengthening them and finally looking at what societal needs they could serve. Mehta did just that when, at the age of 50, he decided to yoke his vast managerial and financial acumen to the needs of the society.

He now heads the Kasturba Health Society which runs a hospital, a nursing home and a medical college in Wardha, Maharashtra. The first step to having it all is not to want it. The second step is to step outside the narrow framework of our desires and needs and focus on the needs of othersHe point out: “My shift from corporate work to social work has made me happy.

Whatever few lakhs of money I generate for my causes gives me far more satisfaction than the hundreds of crores I made for my companies.” He adds: “I often tell my corporate friends that had I spent more time with the corporate elite, I would have lost my faith in humanity and become a cynic. When I go to the villages and meet my sevikas, I get my batteries recharged and regain my faith.”

Indeed, while productivity and success are the key benefits of the principle of seva, no less significant are the personal gains in terms of growth, satisfaction and joy. All these are byproducts of an approach that resolves the conflict that is at the root of our present way of functioning.

If we live in conflict with the environment or our fellow creatures; if our best instincts are at war with our need for survival, much of our potential will remain unlocked. The service motive resolves the conflict by revealing that our welfare is linked to the welfare of mankind and that of the universe.

Medha Patkar admits that she is a debtor, not a creditor, to her work. “I have learnt a lot from the tribal about developing a simple and down-to-earth approach to life and cultivating a special relationship with nature. A huge advantage of the work I have done is that I have managed to relate at various levels from the harmless advises to World Bank officials.

One needs to use different strategies and skills but operate from the same value framework. This is a challenge.” She adds: “I have grown in perspective by working on the Narmada project. It did not remain an issue, but became a symbol of struggle against a paradigm of development. One may not be able to realize all ideals in a lifetime, but it is enough to keep moving and doing what you can.”

Dr Radhike Khanna, vice principal of the S.P.J. Sadhana School for the developmentally handicapped, is an outstanding example of the power of service to transform and uplift. The school educates children with IQs of less than 50. Khanna has been instrumental in creating a cookery section, an office skills section and an arts section to help the students create livelihood for themselves.

The creative output from these courses is excellent. Who can believe that these polite, virtually normal youngsters, had to be taught everything from scratch? The rewards, Khanna says, have all been hers. “I struggled for six months to make a child hold a brush in her hands. And when she came back later with a canvas full of colors, I had no words to express my joy.” Another time, when she and her team of teachers had taken the students for a camp at Ranthambore, one of them fell into water.

“He was curled up at the bottom of the pool. We were 45 km away from the nearest hospital. I gave him artificial respiration, and Reiki right through the long ride. I kept saying, ‘Devan, come back, come back’. And he did. He suddenly came alive. That’s when you know how much support you get from the universe.”

Another who has plugged into the creative power of service is Abhishek Thakore, a student and founder of a social organization called Blue Ribbon. Members of his group, most of whom are students, help out at orphanages and old-age homes. On home service day, they go house to house, washing dishes, cleaning, and cooking!

He comments: “I’ve changed. I used to consider it below my dignity to do manual work. At a recent Art of Living course, I did what I hated most—clearing the garbage. There is no satisfaction comparable to that which you get in contributing to people’s lives.” Thakore steers clear of the notorious helpers’ ego by asking for help when he needs it. “Being open to receiving is equally important,” he feels.

He also intuited on an important insight when he discovered that giving triggered off receiving. “When I started sharing knowledge, my own increased. At one time, I decided against sharing it and I found that my own learning foundered.” Srinivasan’s Dignity Dialogue grew from a magazine to a movement in less than four months. “People often asked me about loneliness. So, we made a volunteer team of 100 subscribers and trained them in social counseling.”

But requests kept pouring in—for help in cases of abuse, for jobs, for security, at a time when reports of murders of senior citizens were routinely appearing in newspapers. By taking care of the never before addressed needs of her constituency, Srinivasan’s influence and popularity grew. Government gave funds. Pretty soon, she was running a public trust instead of relying on advertisers.

The Bombay Municipal Corporation chipped in by offering her a spacious office. Eventually, the Ambanis took it over. “Making it a national movement is what I am planning,” she says. The bottom-line in this maelstrom of activity is clear—self-fulfillment. “I am doing all this because it gives me happiness. I am realizing my potential.”

The seva motive can transform the way governments and large organizations work, as Suresh Pundit and N.H. Athreya have proved with the Prabhadevi Special Services and Trunk Booking Exchange of MTNL, Mumbai. When the woes of the operator were handled and they were sensitized to the needs of the public, their performance went up dramatically.

The number of ‘acceptable’ conversations, which customers approved of, went up from 42 per cent to 96 per cent. The service motive has the potential to transform the way we work in India, perhaps even make it that superpower the government dreams of. All it needs is the will and determination.

The Principles of the Bhagavadgita

by Swami Krishnananda
The Divine Life Society - Sivananda Ashram, Rishikesh, India
(An interview with a group of Christians and Pune-Ashram Nuns)

Consciousness cannot be externalised because consciousness is indivisible. If you imagine that consciousness is divisible, you have also to imagine that there is a gap between the two parts thereof. Who is conscious of this gap? Consciousness alone is conscious of this gap between the two parts. That means, consciousness is present even in the gap in between. This is another way of saying that consciousness is universal.

Everyone in this world refers to 'himself' or 'herself'. This 'self hood' is applicable not only to organic, but inorganic bodies and objects also. If 'selfhood' is applicable to the whole world, it means the whole world is filled with selfhood alone, and since selfhood is inseparable from consciousness, it means that the whole world is filled with consciousness.

But on account of ignorance, we imagine that objects are outside the self. This idea of object outside is itself a misconception. There is no object external to the self. What you call the object is self itself. Let us take the example of a dream in which a tiger chases a man. He runs in fear and finally climbs up a tree.

The tree, the tiger, the chase, etc. are all a projection of his own mind and his dream-personality also is a process of his mind. So the one mind becomes every one of these in the dream. It is subjective as well as objective. This is what is happening in the waking condition also; and, even as the one single mind became all objects in the dream, the universal mind has become all these external objects around here even in waking life. They are nothing but the universal mind ultimately.
You would not know that the tiger in the dream is unreal till you wake up. Even so, there is another waking up from the present waking consciousness. That higher awakening is called God-consciousness. In that condition, you will see that all the objects of the world are your own universal self.

The efforts of man for material prosperity, and the like, are an indication of his deeper urge to reach up to the universal consciousness. From social consciousness, you go to individual consciousness and from the individual consciousness to the universal consciousness, and from there, again, to the Absolute.

From social aspect you go to the mind and from the mind to the intellect and from there to the universal consciousness. This is the process of universal history as well as natural evolution. Thus the whole universe is struggling to attain the self-realisation of itself. Socially, it goes through the historical process, personally through the psychological process, and naturally through evolution.

The society, the individual and nature are simultaneously moving towards the Absolute. As a matter of fact, the society, the individual and the world are not three different things; they are three aspects of a single universal whole; there is only one world having only one single purpose in life. When your activities are directed to this ultimate purpose, your activities become what is called Karma-Yoga.

The main gospel of the Bhagavadgita is Karma-Yoga, because it converts every activity into a meditation on the Absolute. The Bhagavadgita teaches that worldly activity is itself a spiritual activity in the end, because any activity is finally inseparable from the movement of the Absolute, and, therefore, it is, in truth, spiritual activity. For the Yogi, there is no difference between worldly and spiritual activity.

Everything is spiritual for him. The highest insight does not make any difference between the temporal and the spiritual, ultimately. Established religion does. So there is an apparent conflict between the sacred and the secular, the holy and the profane, the Church and the Government, each wanting to control the other.

Even today, due to these misconceptions, religions are failing us. The religious teachers insist that God is above the world and blessedness is a promise of the hereafter. But God is not merely transcendent to the world; He is in the world. So everything in the world has to be considered spiritual in its ultimate essence. God is not only in the world, but is the world. He is both immanent and transcendent.

Arjuna was not yet fit for Yoga. So, Lord Krishna takes him step by step until he is qualified for Karma-Yoga. Notions have to be analysed. The senses have their own notions about things; one is, that things are outside and the other that the things are localised in time and space. That a thing can be at one place only and not at two is an inveterate notion that the senses have.

They do not know that things are interconnected among themselves. If they did, they would not go for certain things only. They, thus, have a notion that things are physical, external as well as localised. But this is a misconception of the senses. In the ultimate analysis, we find that things are not diversified, but have a deeper underlying connection between them. Reality will always assert itself.

It is difficult to define reality. Reality is not diversity, but coordination and unity. In the beginning, it appears that things are different, later that they are interconnected and later still, finally, that they are compounded of one and the same substance.

The Bhagavadgita has 18 chapters and they are grouped into 6 each. The first part of the first six chapters solves the problem of the conflict of the division within the individual. The second deals with the coordination of the individual with the universal, and the third the unity of the universe with the Absolute.

The solutions of the conflict of the individual, the universal and the absolute are given in these various chapters, stage by stage. The subject is very vast and a bare outline alone is given. The entire gospel will take a long time to learn.

As long as the conflict between God and man is not solved, no other conflict can be solved. The root of the trouble is the separation of the individual from the Supreme Being. The aspiration for the coordination of the individual, the social and the universal is only an indication of the individual's need to reach the Absolute.

We are trying to achieve external unity through institutions like the United Nations Organization, for instance. But broken pieces of glass cannot be put together by the use of even the best gum. You have to melt the pieces and recast them to make the glass whole once again, and this is what has to be done by these organizations.

We do not, however, know the secret and hope to succeed merely by conferences, etc. The individuals have to be melted into the Absolute, and only then can there be real unity. The Bhagavadgita tells you how this can be achieved. In the beginning, you have a hasty aspiration for the Supreme, the Absolute.

But this cannot materialise so easily as it requires a long period of training and discipline to mature into experience. It seems almost impossible. This is what is described in the first chapter of the Gita. You feel like doing something, but you cannot really do it. The majority of the people in the world are in this condition only. They want truth, but cannot get it because the subconscious mind revolts against the higher aspirations.

In the second chapter, the Gita tells us that this fear can be conquered through a guide or a spiritual teacher. The spiritual path is very difficult to tread without a proper guide, and this proper guide cannot be had by study of books either, because you need the guidance of a person who has already walked the path.

This chapter introduces us to the great Yoga which the Master of Yoga, Sri Krisna, imparts. Here the Master tells us that all our efforts should be based on knowledge. Action without knowledge will not succeed, for what succeeds is not the activity, but the knowledge that directs the activity. As a matter of fact, the whole gospel of the Gita is nothing but the blending of knowledge and activity.

We have wrong notions about both these; we assume that knowledge means no activity, while activity is divorced from knowledge. Sri Krishna tells us that neither notion is correct. It is very difficult to understand what knowledge and activity are. Action is the outward expression of knowledge and knowledge is the inner reality of action. This may be said to be the central theme of the Gita. Action is rooted in knowledge. Then you gain the requisite inner trend to conduct yourself rightly in the outer world.

In Chapters II to VI, we are told how the individual personality can be disciplined in the process of blending knowledge and action. In the blend of knowledge and action, one can enter into the state of meditation. Chapter V explains at the end what meditation is in a short aphorism. It does not mean that in your ardour for meditation, in life, you can ignore the activities of the world.

Many think that meditation is an individual and private activity which has nothing to do with the world outside. But it is not so. The two go and work together, like the wings of a bird.
Chapter VII tells us that meditation is a coordination of the individual with the universe. So meditation is not a private act, but a universal process.

Chapters VII to XI give the technique of gradual unification of the individual with the universal. As a matter of fact, when the individual unites itself with the universal, the spiritual manifests itself, automatically. So, in this sense, the individual, the universal and the spiritual mean one and the same thing.

Chapter XII provides the technique of the various spiritual practices to bring about this unification, the four Yogas proper. Chapters XIII to XVIII give a beautiful exposition of how you can live in the world after acquiring this universal knowledge. It is only with this knowledge that one can redeem the world and do social work for the welfare of people: Sarvabhutahita.

All this means that one cannot do real good to the world unless one is a truly spiritual person. You need the necessary qualifications even to get a job; and to do social work worth the while you need training in the field of the spiritual, in order to succeed in the sphere of human solidarity and material prosperity. The Gita gospel, therefore, prepares you for leading a universal life in this world.

The Yoga of the Gita is inclusive of social work, humanitarian service, individual peace, as well as God-realization. This is the most complete exposition of Yoga available anywhere in the world. It is a veritable ocean placed before you. Drown yourself in it; save yourself with this vitamin tablet of the Gita.

The difficulty in practice arises because of old habits persisting which can be cured by everyday meditation without a break. Satya, Ahimsa, Brahmacarya, in their larger sense of freedom from tension and conservation of energy, are the pre-requisites for meditation.

Whatever you do in this world is equal to an adoration of God. God is to be seen in everything visible in the world. Truth is everything, and the knowledge of the nature of Truth is at once harmony with all creations.

It is an instantaneous communion of meditation and action, grace and effort, the divine and the earthly, the relative and the absolute - Krisha and Arjuna driving forward, seated in a single chariot which is this body, and this universe evolving towards perfection.

Courtesy: Divine Life Society, Rishikesh

Vision of life -Swami Tejomayananda

At a satsang in one place, someone asked me: “How to have fun in life?”
“Be serious”, I said, and I said it rather seriously because really speaking the pursuit of happiness is a serious matter.

A superficial approach to anything lands one in trouble. So, “Eat, drink and make merry” is a very shallow view of life. Deeper enquiry takes us to deeper truths. Let us see how Vedanta views the issue of happiness.

To put it in a simple way, life is constituted of perception and response. Whether we like it or not, we cannot help responding to people, to situations, to events, in general to the world around. Now, response depends on individual perception.

Everybody see the same object but how each sees it makes all the difference. Perception therefore can be called as a vision of life and response as an action or reaction that depends on this vision. Superficially whatever we see or experience with our gross sense organs is alone considered as real.

No wonder, one finds the world very enchanting with its infinite variety and matchless beauty. But when we try to understand the same world a little deeply, it becomes very mind-boggling. Normally what happens is we get enchanted by the world of names and forms.

But again we feel horrified or dejected by what happiness sometimes in this very world. All this proves that what is visible is immaterial, what is invisible is much more significant. What is visible is only an appearance and we all know that appearances are deceptive.

The one truth that is not visible is subtle and it is this Truth that will solve all the problems. To see this Truth, we need a purse mind and subtle intellect. This is where Bhagavad Gita talks of a sattvika vision.

A sattvika vision is one that helps us perceive the one Truth that pervades the multiple and diverse world of names and forms. Such a vision can make all the difference. It can help us see oneness in the midst of variety; it can protect us in the face of temptation, frustration and fear.

The Lord explains such a vision in the Gita:

sarvabhuteshu yenaikam bhavamavyayamikshate
avibhaktam vibhakteshu tajjnanam viddhi sattvikam

All the Upanishads exhort one to develop this indivisible, immutable, immaculate vision. The very first verse of Ishavasya Upanishad asks us to develop such a vision. “Pervade the world with the vision of the one Truth that is the Lord.”

Om ishavasyamidgam sarvam yat kinca jagatyam jagat
tena tyaktena bhunjitha ma grdhah kasyasvid dhanam

Great souls who have attained this vision will work for unity, integration and happiness of all.
Therefore, this answers the question of what fun or happiness is. It is not in merely gratifying our senses. The happiness experienced as a result of such a noble vision alone can be called as true and lasting happiness.

But sadly, many of us do not have this kind of a vision. We are stuck either with rajasika vision (extroverted outlook) or a tamasika vision (dull approach). Lord Krishna in the Gita explains the pitfalls inherent in these approaches.

For example, a person with rajasika vision sees differences while perceiving the work and he considers those differences alone as real. He forms mental division such as “I – my”, “you - yours”, “good - bad” and so on. The actions performed by him therefore are born of either attachment or aversion. He is happy only as long as everything runs according to his tastes and preferences. The moment something goes awry, he becomes agitated and troublesome.

A person with a tamasika vision is even worse. He is deeply, fanatically and exclusively attached to a particular object, ideology or cause, with the result that even the happiness he experiences reflects his conflict. His happiness is got by unhealthy means as fights, addiction, sleep and indolence.

Therefore, it becomes clear that the sattvika kind of happiness alone deserves to be pursued. All other ways to attain happiness are illusory, both at individual and the collective level.
In life, we get mixed results because our vision is sattvika, in that all of us desire happiness, peace and harmony.

But, our conviction is not ripe and so we are not very clear when it comes to actions and results. For example, if we are informed of a crime immediately cry for justice but the moment we are further made aware that our own family member is the culprit, then we change our response saying: “No one is perfect”. We can see the same happening at the international level too.

The Upanishads praise a person with a sattvika vision as someone with a balanced view of life as he has eliminated sorrow, delusion and hatred once and for all (tatra ko mohah, kah shokah). All of us are seeking this kind of happiness. But we end up with something else because there is a wide gap between what we seek, what we do and what we get.

That is why I said that the pursuit of happiness is a serious matter. How wonderful it would be if we all looked at the vast world as having human beings rather than dividing them on the basis of nations, regions, religions, races and sects.

Remember, a narrow vision is divisive. A broad vision is expansive. But the Supreme vision is all-inclusive. It alone helps us to transform and transcend. Lets us hope to get it by studying the Gita and the Upanishads.

Process of Meditation - Swami Chinmayananda

Meditation is the final gateway which leads to the discovery of the supreme Self within. Before the Self, the core of the human personality, could be reached, one’s attention must first be withdrawn from the world of sensual activities and then from the five layers of matter enveloping it.

The mind of man attracted by the sense organs constantly dwells in the sense objects around him. His attention being extrovert, the world of beings and things creates desires and agitations in his bosom thereby rendering him unfit for any concentrated activity. To subdue these activities the first step in the process of meditation would necessarily be to disengage his attention from the world.

This is achieved, as seen earlier, by practicing selfless service, by cultivating devotion for the Lord or by studying and reflecting upon the scriptural truths. Having thus achieved a certain amount of withdrawal from the world, the meditator chooses a quiet place for his meditation so as to be physically away from the disturbances of the external world.

It has been the common experience of seekers particularly in larger cities not to be able to procure a quiet place for the purpose amidst the noises both outside and inside the house. Whenever such a situation arises the solution would be to choose a quiet time, say, an early hour of the morning when everything is silent and One should bear in mind that an absolute quietude is not found even in the serene atmosphere of the Himalayas, and what we are seeking for is a relatively peaceful place. In fact, real tranquility is found within one’s self and not in the environment.

In the place chosen for meditation, the idol worshiped by the seeker is fixed in front of his meditation seat with the feet of the Lord in level with the vision of his eyes. In case where no particular idol is worshipped and the meditator wishes to have one, an Om sign may be prepared and placed likewise. Flowers, incense sticks and other decoration help to suggest to the sense organs that the mind has withdrawn from the world and is seeking the Truth.

After having thus detached from the gross external world the next step in the process of meditation is to withdraw one’s attention from the physical body. The mind which has been pulled back from the world may still think of the body and continue to dissipate itself. To avoid this, the sadhaka is advised to maintain proper health and take precautions to ensure that the body does not cause any disturbance during the practice of meditation. Again, at the seat of meditation the strain in the limbs or the tension in the muscles may disturb one’s concentration.

To get over these disturbances the meditator is asked to sit in the correct posture using a thin flat cushion (not too soft—a bed sheet folded twice may serve the purpose). The correct posture for meditation is to sit with legs folded, having a maximum base, vertebral column erect (slightly bending forward in the pelvic region) with the left hand placed on the left thigh and the right hand with the mala on the right calf muscle.

The eyes are kept gently closed and looking nowhere in particular as in sleep. With posture thus fixed, the mind is made to tap slowly the various muscles of the body starting from the neck and descending to the toes with a view to inspect and release their stiffness and tension, if any. This process is called ‘Thought-Massage’. With the completion of the Thought-Massage, the withdrawal of one’s attention from the disturbances of the physical body is complete.

The next source of disturbance is the mind where the predominant thoughts and desires of the day rise and cause agitations. Such of them which arise spontaneously are allowed to come up and exhaust themselves. The meditator is however cautioned not to initiate any fresh thoughts and thus create further agitations instead of quietening those that are already in his mind.

All the while, the intellect stands firm and detachedly observes the thoughts coming up and passing away just as a military officer taking the salute watches a march past without identifying with anyone of the soldiers marching before him. By this practice all the agitations in the mind settle down, at least temporarily, and the mind is available for the chant. The process is known as ‘Thought-Parade’.

After the Thought-Parade is over the individual is fully prepared and he starts his japa or chanting. As long as the chanting continues, the mind and intellect exist, since the mind is thought-flow and the intellect, the discriminating faculty which distinguishes one thought from another.

In a concentrated spell of chanting, the meditator stops the chanting suddenly and in the silence, created by the absence of thoughts, there is neither the mind nor the intellect. That moment of dynamic silence is the state of God-Realization when the meditator, the meditated and the meditation merge into one eternal blissful Experience.

Faith -Swami Tejomayananda

Faith is to Believe what you do not see, the reward of which is you see what you believed.

Faith plays a very vital role in our lives. It is so powerful that it can make impossible targets possible. It has the power to move mountains. Everything in the world revolves around faith.

The entire human race evolved from cavemen to the modern thinking and achieving men of today, solely through the power of faith! The long strides being made in the field of science, economics and religion are all possible due to faith. In fact, we cannot even put one step forward without having faith.

Walking would be a constant falling forward. However, we walk because we have faith that we will not fall. The first step we took as a small child was entirely on faith. Man progressed from the time he was dwelling in the caves to the modern era of computers because of his faith in the observation of the world and in the laws governing it. This faith in his own sense organs and intelligence made him experiment with nature and discover her various secrets.

Though faith is an important aspect of our lives, its full meaning and its profound implications are rarely understood and appreciated. Generally, people take it to be a negative quality, implying lack of intellectual maturity. Pujya Gurudev has well defined it as follows, "Faith is to believe what you do not see, the reward of which is you see what you believed."

In the beginning, it may appear like a blind belief but it culminates in the verification of what was believed. Blind belief is a belief in something that cannot be verified, neither through experience nor through logic. Blind belief leads to superstitions.

Faith, however, is verifiable; hence it is unique. In the initial stages, faith acts as a motivation for action, called kriti hetah. The first time we perform an action, we do so with faith alone. Many inventions in science were done thus. The scientists never knew how they would turn out but they went ahead and tried them on faith.

The first time man flew an airplane or medicine was tried on a human was all performed on faith. Our travel, education, etc. all depends on faith. The so called Rationalists believe that Faith is opposed to reason. They take great pride in negating the importance of faith in our 'rational' world. The truth, however, is far from it. Our reasoning itself is based on the faith in the power of our intellect.

We have to have faith in the power of the senses to show us the right picture of the world based on which we formulate our logical thinking. The whole scientific process is a journey in our faith in the apparatus used for various experiments.

Most apparatuses are an extension and enhancement of our sense organs. Further, it is faith in the documented formula, such as E = mc2 and Newton's law of gravity, that scientists have been able to make progress in various fields.

Faith plays an important role in our personal life, relationships, business, politics, etc. All relationships, whether of the family or of business, are based on trust, which is another form of faith. In the business world, unless there is an underlying trust among all parties, no amount of legal contracts can help.

We interact with the outside world having faith in human nature and the nobler values. For example, when we board a plane, we are putting our trust in the pilot's hands. One has to trust the world in order to make one's life more peaceful and harmonious.

Faith plays a vital role in the field of religion as well, or the so called world of the unseen. Here, there is faith in the existence of the One Reality, which is not directly visible to us. It is the one underlying principle behind the variety of names and forms. It is that Truth which binds the seeming differences together in one cord.

This Reality is the very Self in all. Though the Self is not visible to the naked eye, the existence of the Self is declared in the scriptures and is the direct experience of many masters. The scriptures are the declarations of these masters' experiences. To believe what the scriptures and the masters say as true is the initial step in striving and realizing our own Self.

Here, faith is the virtue of the intellect that is subtle enough to appreciate and comprehend the Truth. The journey begins with faith and culminates in the realization of the Truth.

Faith is a very important virtue in various aspects of our lives. Faith brings us closer to the secret which makes the whole world move in a wonderful clockwise precision.

Have faith in Faith - for it is the real wealth of man.

Courtesy: Chinmaya Mission, Saket

Brahman and Maya!

Swami Tejomayananda

Brahman And Maya is a free translation in English of Brahma Ani Maya, a hilarious piece written in Marathi by Pujya Swami Tejomayanandaji (in his early twenties) on 9 March 1972. In this piece Swamiji humorously probes into the Vedantic Truths that underlie our day to day experiences.

Scene 1

In an extremely wondrous garden roses of different hues are swaying in ecstacy.

The light of the early dawn has speckled them with its dewdrops which shine as pearls lending an additional grace to the beauty of the garden Just then, a group of young girls giggled and gaggled their way there.

One of the girls cried out in sheer delight, "Aha ! Just look at all these beautiful flowers that have blossomed here. I'd love to put one of them in my hair."

And she ran to fetch it But one of her friends cautioned her about the gardener but who cared?

She touched a flower and was about to pluck it when, suddenly, a voice boomed loudly, "Who is it? STOP ! THIEF !"

The girl's hands shook and shuddererd. No flower came her way, rather, an over -protective thorn, pricked her finger.

But the gardener devilishly gleamed and curled his huge moustache, content with the fact that he had at least caught someone today.

His attention was ever fixed on the flowers waiting for an opprtunity for someone to touch even a single one of them so that he could let out his roar. The beauty of the flowers never really bothered him.

Scene 2

After some time, a Krishna bhakta came along chanting, "Shri Krishna Giovind Hare Murare, Shri

Krishna Govind..............."

"Ah ! What beautiful flowers !" he remarked, " O Krishna, You have Yourself created these flowers

so that they may be offered in worship unto You. I will make a garland of these lovely roses and

decorate them around Your neck, O Krishna."

Singing Krishna, Krishna, the Krishna bhakta ventured closer to pluck, and once again the voice

boomed, "Who is it ? STOP ! THIEF !"

The elderly gardener was a stern disciplinarian of sorts. No sooner did anyone touch the flowers

than he would bellow out loud, suddenly appear out of nowhere and swoop down on his prey.

Otherwise, he was simply invisible to the naked eye.

As soon as the boomimg bellow descended on his ears the devotee lost all sense of devotion and

landed on the other side of the road cowering from sheer fright.

Pleased with the wondrous effect that his voice had, the elderly gardener went back to his hidden

lair waiting for his next prey. God also seemed to be pretty pleased with him. Soon, a young

cajoling couple chanced to come there..

Scene 3

Love is blind, or blinds one. So they say, and here is ample proof.

So lost were the couple in each other's love that they were not aware of others around them.

Slowly but surely, both reached the predestined spot. Now, let's listen to their sweet nothings.

"Oh ! This garden is so cute !" said the girl.

"Ah yes, just like you, my love." said the boy.

"What ? Like me? What a comparison ! ! ! I am not so long and large, am I? And there is no green

grass growing all over my body................What are you talking about ? Had I known earlier that

you were so devoid of poetry, I'd..........................Anyway, let that be. Say, have you seen these

pretty roses? You must get them for me. You had promised that, if need be, you would pluck

flowers from Heaven just for me. Remember? Let the Heavens be as they are. But, for the

moment, get these flowers for me "

Hearing these words, the loverboy's heartbeats beat even faster. He realised what a big mistake

he had committed.

The devilish visage of the gardener and his fierce moustache flashed in front of his eyes. From

his fallen face one could easily infer that he had encountered the gardener earlier too. But, on the

surface, he laughed and said, "You yourself are my most precious rose. Why do you need this

flower then?"

"Nothing doing. I just want that rose."

"Okay, I;'ll get it." Left with no choice the youth threw furtive glances hither and thither and

reached the vantage point and .................then, .......................

The moment the blind lovers had even the faintest suspicion of the presence of a third entity other

than their twin - blessed one, they walked away from the scene of disaster and didn't stop till they

reached home.

Scene 4

"What did you say? This garden is for sale? Good, consider it sold. I'll take it." So saying a trader

went in search of the owner of the garden and returned after some time accompanied with a few

labourers. The labourers immediately started plucking all the rose flowers.The trader stood there

watching it all and so was the gardener. But now he couldn't even let out a whimper of protest.

Mustering up enough courage, he softly asked of the trader, "Sir, why are you plucking all the

flowers?"

"WHAT ?" the trader screamed back at him. Then taking pity on the poor fellow he winked at him

and laughed out, "I'll make Gulkand (a herb made of rose petals) out of it.

Now, let's see - how many of the above 4 or 5 people actually saw the flowers. What a question?

Of course, everyone saw the flowers. But Vedanta asserts, "No. None of them saw the flowers."

"Well then, you mean to say, they saw donkeys? Your Vedanta says anything. Nothing is clear."

"Wait...........Listen carefully.

The first girl saw the beauty of her flower - bedecked hair. The bhakta saw the beauty of

Krishna's idol. The lover saw the blossoming of his beloved's face. And the trader had set his

eyes on the Gulkand.. The gardener never even had time to notice them. In short, everyone saw

merely their own vasanas or desires. Failing to notice the flowers all of them established their

own personal relationships with them. And this alone is Maya !

We never really see any object or person in totality. We see only our own preconceived notions

about them, in them. And this is Maya. For example, we don't see a radio or a cycle as a radio or

a cycle, rather, we see it as my radio or my cycle. And were some one to just mention to us that

our radio is not functioning properly, we would feel so offended as though he had said that we

ourselves had some defects in us. Why is this? Because of Maya. Since, in essence, this

relationship is itself delusory, Maya has ensnared everyone in its spell of delusion and make

believe. So much so that even the spell of delusion is itself a delusion.

Vedanta teaches that whatever we see, hear, feel................. is all, in reality, a delusion, but being

within the web of Maya, we have ouselves superimposed names and forms upon various objects

and deluded ourselves completely. Just as a rose is not the beauty of any bedecked hair, nor is it

any trader's Gulkand, but is actually, merely a rose. In the same way, what we consider to be the

jiva or the jagat is, in essence, Brahman itself. And what we are lost in is Maya. And thus,

Vedanta emphatically asserts,

Brahma satyam jagat mithya,

jivo brahmaiva naparaha

Brahman is the reality. This world, a mere transitory phase.

The jiva is not seperate from Brahman.

Indeed, it is difficult to understand and assimilate this Truth but he who has searched for the Truth

has verily found it. The rest are drowning themselves in the ocean of Maya.

Cultivate aptitude for entrepreneurship from beginning: Kalam

BANGALORE: Former President A P J Abdul Kalam on Saturday said that the students should be encouraged to cultivate an aptitude for entrepreneurship right from the beginning of schooling and at the University level.

"We must teach our students to take calculated risks for the sake of larger gain, but within the ethos of good business", Kalam said in his address to the 43rd annual convocation of Bangalore University.

"They should also cultivate a disposition to do things right. This capacity will enable them to take up challenging tasks later".

He said a good educational system is the need of the hour to ensure that the students grow up to contribute towards the economic growth of a nation. Research, technology and performance in agriculture, manufacture and services sectors lead to economic growth and prosperity of the nation, he added.

"Can we sow the seeds of capacity building among the students? There will be continuous innovation during the learning process. To realise this, special capacities are required to be built in education system for nurturing the students".

The capacities which are required to be built are research and enquiry, creativity and innovation, use of high technology, entrepreneurial and moral leadership, he said.

According to him, as India had entered a trillion dollar economy and was continuing to be in the ascending economic trajectory, there were also concerns about rising unemployment and illiteracy.

"It is not unemployment, a major problem; it is the question of unemployability a bigger crisis".

 

http://economictimes.indiatimes.com/articleshow/msid-2713773,prtpage-1.cms

Desires - By Swami Sivananda

"Sweep out the sphere of your mind:
Make a place for Loved One to sit.
Dust out all thoughts of this world
So that His throne may be fit.
A million desires engulf you,
A million ambitions and aims:
How can you make room for His Presence
Unless they vacate His domain?"

What Is Desire?

Desire is a mode of the emotive mind. It has got a power of externalising the mind. Desire is the fuel; thought is the fire. The thought-fire is kept up by the desire-fuel. If you withdraw the supply of fuel, the fire will be withdrawn into its womb. If you stop thinking by cutting off desires, the mind will be withdrawn into Brahman.

It is only when the mind, being divested of all its desires, is indifferent to pleasures and pains and is not attracted by any object that it will be rendered pure, free from the grip of the great delusion like a bird freed from its cage and roaming freely in the Akasa.

Desire, thought and Ahankara form one vicious circle. If you can destroy any one of them, the other two will die by themselves. These are the three pillars or corner-stones of the edifice of mind. They are the three links of the mind-chain. Destroy any one of the links; the whole chain will be broken.

Why Do Desires Arise?

Why do desires arise in the mind? On account of Ananda-Abhava (absence of Ananda or spiritual bliss). The cause for desire is the existence of objects outside. Curiosity becomes a desire in the mind. Interest and feeling precede a desire. Hope and expectation fatten the desire.

Vikshepa-the Very Nature Of Mind

Just as heat is inseparable from fire, Vikshepa or the tossing of the mind is inseparable from the mind. It troubles the Sadhakas a lot. It destroys all of a sudden the determinations of strong-willed persons also. The mind ceases to exist if it is destitute of this oscillation. This fluctuating mind alone creates the universe. Even Mala (impurity) can be removed easily. It demands strenuous efforts for a protracted time on the part of the Sadhaka to remove this Vikshepa. The undaunted Uddalaka suffered a lot from this distracting Vikshepa when he tried to enter into Nirvikalpa state. Raja Bhartrihari underwent the same difficulty when he tried to overcome this troublesome fluctuating Sakti of the mind. Vikshepa is Maya. Vikshepa is impure Vasana (Asuddha Vasana). You will have to destroy this Vikshepasakti by constant Upasana or Yoga or ceaseless Atmic enquiry (Brahmavichara). Then, peace (Santi) will come by itself.

Types Of Desire

Desire in the mind is the real impurity. Sexual desire, vulgar attraction for the opposite sex, is the greatest impurity. This causes the real bondage. You can even give up wife, children and wealth. But, it is extremely difficult to give up ambition, name and fame. Ambition is a serious obstacle in the path of Yoga. This is the most powerful weapon of Maya with which she slaughters worldly-minded persons. Even if there is a tinge of desire for name and fame, Truth will not manifest. Truth will shine by Itself. It does not need any pompous advertisement. It is the very Self of all beings and objects.

Anirbuddha Or Subtle, Hidden Desires

Even after you have renounced all the desires, there may remain in the mind some subtle, hidden desires (Sukshma, Anirbuddha) that cannot be comprehended. These are very dangerous ones. Therefore, you will have to be very, very careful. The lurking under-currents of desires will throw you down at any moment if you are not very vigilant and cautious, will destroy your Vairagya (dispassion) and will bring about your downfall eventually. I have witnessed many Yogabhrashtas who had fallen from Yoga owing to the overpowering influence of these subtle, hidden desires. So long as you have these subtle, hidden, Anirbuddha (unnoticeable) desires in your mind, you can never dream of entering into the Nirvikalpa state without any modification of the mind. You can never develop real Paravairagya (supreme non-attachment and dispassion) also.

Craving Or Trishna

You may become old, your hairs may turn grey, but your mind is ever young. The capacity may vanish, but the craving remains even when you have reached advanced senility. Cravings (Trishna) are the real seeds of birth. These craving-seeds give rise to Sankalpa and action. The wheel of Samsara is kept revolving by these cravings. Nip them in the bud. Then only will you be safe. You will get Moksha. Brahma-Bhavana, Brahma-Chintana, meditation on OM and devotion will root out these craving-seeds which are laid deep. You will have to dig them out properly in various corners and burn them beyond resurrection. Then only will your efforts bear the fruit of Nirvikalpa Samadhi.

"Love and kill," "Marry and observe Brahmacharya," "Enjoyment without desire," "Action without fruits" are paradoxical terms. A man with gross Vyavaharic Buddhi can hardly understand these terms. A subtle, pure intellect is needed. Suppose you were a terrible smoker for the last fifteen years. Then you gave up smoking for five years. The craving for smoking also died. Suppose one of your friends offers you a cigar in the sixth year. You have no craving for smoking now. If you take it now and enjoy it just to please your friend, it will be called a Suddha Bhoga only. You have enjoyed it without a craving or a desire. Isvara enjoys Suddha Bhoga.

Satisfaction Of Desire Yields Illusory Happiness Only

Desire excites the mind and senses. When desire is gratified by enjoyment of the objects of desire, satisfaction (Tripti) comes in temporarily. Rapture is delight in the attainment of the desired object. Bliss is the enjoyment of the taste of what is attained. Where rapture is there is bliss; but where bliss is there is not, quite of necessity, rapture. Rapture is like a weary traveller who hears or sees water or a shady wood. Bliss is the enjoying of the water or entering the forest shade.

When there is desire, then alone is there pleasure. The cause for pleasure is desire. When there is no desire, there cannot be any pleasure. When there is no hunger, delicious food can give you no pleasure. When there is no thirst, any refreshing beverage will have no effect. So, hunger is the best sauce. The first cup of hot milk gives pleasure. The second cup induces disgust. After the enjoyment is over, Tripti comes. Hence, disgust arises when the second cup is taken. There is no real pleasure in milk. The happiness is in Atman only. It is reflected in the object (milk) owing to ignorance, owing to Bhranti (illusion). It is Bhranti-Sukha. If there were real happiness in milk, it should induce pleasure always and in every person. It is not the case.

A desire arises in the mind. There is a Vritti now. This Vritti agitates your mind till you get satisfaction through enjoyment of the desired object. There is Santi or peace or happiness after the enjoyment is over. Another desire arises in the mind. Now, in the interval between the gratification of one desire and the manifestation of another, there is pure bliss, because there is no mind then. It is at rest. You are in union with Brahman. That state of pure bliss between two desires is Brahman. If you can prolong that period of bliss through Sadhana by keeping up the idea of Brahman and by not allowing another Vritti or desire to crop up, you will be in Samadhi. The period between one Vritti and another Vritti is the real Sandhi (juncture).

Desires Are Insatiable

Mind plays havoc through desires. As soon as a desire arises, you think you will get all happiness by its realisation. You exert yourself to achieve the desired object. As soon as you get it, a little satisfaction (false Tushti or gratification) is experienced for a short time. Again, mind becomes restless. It wants new sensations. Disgust and dissatisfaction come in. Again, it wants some new objects for its enjoyment. That is the reason why this world is termed as mere Kalpana (imagination) by Vedantins.

Desires are innumerable, insatiable and unconquerable. Enjoyment cannot bring in satisfaction. It is a mistake to think so. Enjoyment fans the desire. It is like pouring ghee in fire. Enjoyment strengthens, increases and aggravates a desire. See the case of Raja Yayati of yore. He borrowed the youthful state from his son to have sexual enjoyment for thousands of years. At last, he cries out in his old age with bitterness, "Alas! What a fool I am! Still my sexual desires are waxing. There is no end of desires. I have wasted my life. O God! Have mercy on me. Lift me up from this mire of Samsara." This comes in Mahabharata. In the Gita, Chapter III-39, you will find "Kama-rupena Kaunteya Dushpurena-analena cha-desire which is insatiable as a flame."

Freedom From Desires Necessary For Jnana

You can attain Jnana only if you are free from sensuous desires and immortal mental states. Aloofness of body from sensuous objects and aloofness of mind from immoral states of mind are needed for the attainment of Jnana. Then only will Divine Light descend. Just as a bungalow is cleaned of cobwebs and all kinds of dirts and the garden of all its weeds for the reception of the Viceroy, the mental palace should be cleansed of all vices, desires and immoral states for the reception of the Holy Brahman, the Viceroy of viceroys.

When a desire arises in the mind, a worldling welcomes it and tries to fulfil it; but, an aspirant renounces it immediately through Viveka. Wise people consider even a spark of desire as a very great evil. Therefore, they will not entertain any kind of desire. They will be ever delightful in Atman only.

How To Control Desires

In this ocean of Samsara, desires are the crocodiles. Kill them as soon as they arise on the surface of the mind. Do not yield to them. Do not become despondent under your trials. Make friendship with the pure, Sattvic mind and destroy the impure mind with the help of the pure mind. Make your mind rest in the blissful Atman. Desires should be crushed the very moment they arise in the mind, by discrimination and dauntless, indefatigable efforts.

Whenever a desire arises in the mind, consult always your Viveka (power of discrimination). Viveka will at once tell you that the desire is attended with pain, that it is only a vain temptation set up by the mind and that Vairagya and Tyaga alone can bring about satisfaction and peace of mind. It will advise you to renounce the desire immediately and take to the study of Upanishads, repetition of OM and to have Samadhi-Nishtha in a solitary place on the bank of the sacred Ganga. Think deeply again and again whether the new desire will give you more happiness or more spiritual gain. Viveka will guide you to take up the help of will and drive the desire immediately. Viveka and will are two potent weapons for an aspirant on the Jnana Yogic path to destroy evil Mara (temptation) and remove all major and minor impediments.

Never accept gifts from anybody, even from your closest friends. It will produce slavish mentality, weak will and attachment. Asking is begging. Recommending is begging. A beggar is absolutely unfit for freedom and spiritual pursuits.

Just as you starve a plant by depriving it of water, so you may starve out obnoxious desires by allowing the mind not to dwell upon such desires. You have no desire for a thing till you know what it is like. It is only after you have seen it or heard of it or touched it that you get a longing for it. Therefore, the best principle for a man is not to take, touch or see anything that is likely to taint the imagination. You will have to turn aside the attention resolutely and particularly the imagination from the subject. In course of time, all objectionable desires will die out.

It is desire in the mind that has created this body. The nature of the desire depends upon the quality of Samskaras. If these are good, virtuous Samskaras, good desires will crop up and, if they are bad, they will give rise to evil desires. Buddhi also is Karmanusarini (according to the nature of Karmas). It has to be specially trained by repeated efforts to think and act according to the holy injunctions of sacred scriptures. Desire becomes the thought and thought becomes the action. An evil desire sets up an evil thought which leads to evil action. Do always virtuous action-charity, Tapas, Japa, Dama, Dhyana and study of scriptures. Give up Nishiddha Karma (actions prohibited by Sastras). Have constant Satsanga. This is very important. It is the only means of changing the evil Samskaras of the mind.

The mind with half-developed Jnana feels severe pain when it relinquishes all desires. It demands aid, through prayer, from higher souls.

A counter-desire, a desire for God, one strong desire to attain Brahman will destroy all other worldly desires. Put down vicious desires through virtuous desires. Then give up virtuous desires through one strong desire-Mumukshutva (desire for liberation). Abandon this desire for God also in the long run. Give up Asubha Vasana through Subha Vasana. Give up Subha Vasana through Svarupa Vasana. Give up Svarupa Vasana by Nididhyasana. Desires will become extinct with the rise of discrimination. When desires cease, Jivahood becomes extinct.

Brahma-Chintana will destroy all desires. There are no desires in Brahman. Brahman is All-Purity. Repeat OM. Repeat the Mantra, "All purity I am." All the desires will vanish.

Kill the thoughts. Practise thoughtlessness. You can destroy desires. Mind associated with thoughts of gratifying the passionate desires, blindly goads a man to seek for sensual pleasures. Uncontrolled thoughts are the roots of all evils. Sublime thoughts will easily destroy lower, base thoughts. Do not entertain any base thought.

Destruction Of Desires Leads To Atmic Bliss

Vasanasahita mind (mind associated with desires) is Bandha (bondage). Mind free from desires is Mukta (free). Desires are themselves pain. Non-desire is itself pure Atmic Bliss. Mere annihilation of Maya is Moksha. With the extinction of the base Sankalpas, there is also the extinction of Avidya. Should all longings for the visibles cease, then such an abnegation of mind is itself the destruction of Ajnana or the mind. Such a bliss is generated through one's efforts only. There is nothing like Purushartha (right exertion). Purushartha changed the destiny of Markandeya. He became a Chiranjivi.

Desire is the enemy of peace. You have become the beggar of beggars through desires. A desireless man is the richest man in the world. It is the mind that makes a man rich.

Free yourself from the firm grip of crocodiles of desires. Do not get disheartened under trials. Cheer yourself up. Stand up like a lion. Destroy the impure mind with the help of the pure mind. Make friendship with the Sattvic mind and rest yourself peacefully in Atman.

Mumukshu Musings: dance like nobody's watching!

"Dance like nobody's watching; love like you've never been hurt. Sing like nobody's listening; live like it's heaven on earth." - Mark Twain

Count Your Blessings!

Verse 1

When upon life's billows You are tempest tossed,
When you are discouraged Thinking all is lost,
Count your many blessings Name them one by one,
And it will surprise you What the Lord hath done.

Chorus:

Count your blessings Name them one by one.
Count your blessings See what God hath done.
Count your blessings Name them one by one.
Count your many blessings See what God hath done.

Verse 2

Are you ever burdened With a load of care,
Does the cross seem heavy You are called to bear.
Count your many blessings Every doubt will fly,
And you will be singing As the days go by.

Verse 3

When you look at others With their lands and gold,
Think that Christ has promised You His wealth untold.
Count your many blessings Money cannot buy,
Your reward in heaven Nor your home on high.

Verse 4

So amid the conflict Whether great or small,
Do not be discouraged God is over all.
Count your many blessings Angels will attend,
Help and comfort give you To your journey's end.

GANPATI BAPPA MORIYA

EKADANTHAAYA VIDHMAHEE

VAAKRATUNDAAYA DHEEMAHI

THANNO DHANTIHIH PRACHODAYAAT

According to the Indian Convention, Ganesh is the prime most deity whom everyone of us must worship first since He is the reliever of obstacles, giver of wisdom and all boons and finally bestows liberation on all those who seek His Grace, and thus cuts asunder the worldly bondage.

The Indians are of the firm belief that no success can be achieved without first paying obeisance to Lord Ganesh. So those who aspire wordly and spiritual success in their life should first start their prayers to Lord Ganesh. Adoration of Vinaayaka as Prathama Vandhana (First Deity to be saluted) has been mentioned in the Vedas. Reference to Him is made in the Gayathri also.

He is one who instills purity in body, and fearlessness in the mind. It is said "Thanno Dhanthih Prachodayaath" giving importance to his tusk. He rides on a small Muushika (mouse). Muushika is symbolic of the darkness of ignorance, while Ganesha signifies the effulgence of Wisdom that dispels the darkness of ignorance.

Lord Ganesh is the elder son of Lord Shiva and Goddess Parvati. Shiva is the one who removes and destroys all evils in the world. Parvathi is the Goddess of Sarvashakthi, who helps in his work. He is also affectionately known by many other names like Vinaayaka, Heramba, Siddhivinayaka, Gajamukha, Vigneshvara, Lambodhara,Gajanana, Ganpathi etc.

What does the term Ganapathi signify? 'Ga' means Buddhi (Intellect). 'Na' mean Vijnana (Wisdom ). 'Ganapthi' means one who is the Lord of the intellect and wisdom. He is also the Lord of all Ganas (spiritual entities). Ganas also symbolise the senses. Ganapathi is thus the Lord of the senses.

It is only when the man is pure that the intelligence blossoms. It is only with the blossoming of intelligence that Siddhi (the spiritual goal) is attained. Vinayak presides over the the Buddhi and Siddhi (the intellect and the spiritual realisation). The scriptues say that Siddhi and Buddhi are the consorts of Vinaayaka and Kshema and Anandha are his two sons. Siddhi and Buddhi symbolises the powers of attraction of Ganapthi.

Vinayaaka is known for his supreme intelligence. He has the head of an elephant. The elephant is also known for its high intelligence. The elephant will not trust anybody except its master.

Because Vinaayaka is endowed with exceptional intelligence, His elephant face is symbolic of supreme intelligence. Vinayaaka also mean that He is the one who has no master above Him. He is the supreme master. He is beyond the mindless state. One who has stilled the mind cannot have any master.

He is also called Lambodhara which means Guardian of Wealth - Lakshmi Svaruupa. Here lakshmi represents all wealth and prosperity and not only Dhanam (money) for which there is a separate deity called Dhanalakshmi. Here wealth means Sukha and Anandha (pleasure and bliss). What is the use of having all things when there is no pleasure and bliss?

Vinaayaka is also called Vigneshvara as He removes all obstacles coming in the way of devotees who pray to Him sincerely. Only Vinaayaka teaches the lessons that are essential for mankind. One should not stop with installing the idol and doing pujas for a few days. One should make efforts to become a Naayaka or Master over onself by practising the nine-fold path of devotion.

He broke his tusk to use it as a pen when He was writing the Mahaabhaaratha to the dictation of Sage Vyaasa. He is a shining example of the spirit of sacrifice that He exhibited for the welfare of the humanity. That is why he is called Ekadhantha or one with single tusk.

Mantra Magic - Sanskrit Mantras Simplified 190108

Oh, Lord, with a twisted trunk and a huge might body, who lustre is equivalent to that of a crores of Suns, (whose intelligence always outshines crores of Suns) I pray to thee, O lord, always remove all obstacles from the good actions I perform.

Vakra tunda = Twisted trunk
Mahakaaya = Huge, mighty body
Suryakoti = Equivalent to lustre of crores of Sun
Samaprabha = i.e the effulgence of his intelligence outshines crores of Suns
Deva = Oh, Lord
Sarva Kaaryeshu = Always and in all works (action)
Nirvighnam Kurume = Remove all the obstacle

Please read GANPATI_BAPPA_MORIYA

:) What is Success?

Ralph Waldo Emerson (1803-1882)

To laugh often and much;

To win the respect of intelligent people

and the affection of children;

To earn the appreciation of honest critics

And endure the betrayal of false friends;

To appreciate beauty,

To find the best in others,

To leave the world a bit better;

whether by a healthy child,

A garden patch,

or a redeemed social condition;

To know that one life has breathed easier

because you have lived.

This is to have succeeded.

Developing Your Child's Self-Esteem

Developing Your Child's Self-EsteemHealthy self-esteem is a child's armor against the challenges of the world. Kids who feel good about themselves seem to have an easier time handling conflicts and resisting negative pressures. They tend to smile more readily and enjoy life. These kids are realistic and generally optimistic.

In contrast, for children who have low self-esteem, challenges can become sources of major anxiety and frustration. Children who think poorly of themselves have a hard time finding solutions to problems. If they are plagued by self-critical thoughts, such as "I'm no good" or "I can't do anything right," they may become passive, withdrawn, or depressed. Faced with a new challenge, their immediate response is "I can't." Read on to discover the important role you can play in promoting healthy self-esteem in your child.

What Is Self-Esteem?

Self-esteem is the collection of beliefs or feelings that we have about ourselves, or our "self-perceptions." How we define ourselves influences our motivations, attitudes, and behaviors and affects our emotional adjustment.

Patterns of self-esteem start very early in life. For example, when a baby or toddler reaches a milestone, he or she experiences a sense of accomplishment that bolsters self-esteem. Learning to roll over after dozens of unsuccessful attempts or finally mastering getting the spoon into his or her mouth every time he or she eats are experiences that teach a young child a "can do" attitude. The concept of success following persistence starts early.

As a child tries, fails, tries again, fails again, and then finally succeeds, he or she is developing ideas about his or her own capabilities. At the same time, he or she is creating a self-concept based on interactions with other people. This is why parental involvement is key to helping a child form accurate, healthy self-perceptions.

Self-esteem can also be defined as the combination of feelings of capability with feelings of being loved. A child who is happy with an achievement but does not feel loved may eventually experience low self-esteem. Likewise, a child who feels loved but is hesitant about his or her own abilities can also end up with a low self-esteem. Healthy self-esteem results when the right balance is attained.

Signs of Unhealthy and Healthy Self-Esteem

Self-esteem fluctuates as a child grows. It is frequently changed and fine-tuned, because it is affected by a child's experiences and new perceptions. It helps for parents to be aware of the signs of both healthy and unhealthy self-esteem.

A child who has low self-esteem may not want to try new things. He or she may frequently speak negatively about his or herself, saying such things as, "I'm stupid," "I'll never learn how to do this," or "What's the point? Nobody cares about me anyway." The child may exhibit a low tolerance for frustration, giving up easily or waiting for somebody else to take over. Children with low self-esteem tend to be overly critical of and easily disappointed in themselves. Kids with low self-esteem see temporary setbacks as permanent, intolerable conditions. A sense of pessimism predominates.

A child who has healthy self-esteem tends to enjoy interacting with others. He or she is comfortable in social settings and enjoys group activities as well as independent pursuits. When challenges arise, he or she is able to work toward finding solutions. He or she voices discontent without belittling herself or others. For example, rather than saying, "I'm an idiot," a child with healthy self-esteem says, "I don't understand this." He or she knows his or her strengths and weaknesses, and accepts them. A sense of optimism prevails.

What Parents Can Do to Help

How can a parent help to foster healthy self-esteem in a child? Here are some tips that can make a big difference:

Watch what you say. Children are very sensitive to parents' words. Remember to praise your child not only for a job well done, but also for effort. But be truthful. For example, if your child doesn't make the soccer team, avoid saying something like, "Well, next time you'll work harder and make it." Instead, say something like, "Well, you didn't make the team, but I'm really proud of the effort you put into it." Reward effort and completion instead of outcome.

Be a positive role model. If you are excessively harsh on yourself, pessimistic, or unrealistic about your abilities and limitations, your child may eventually mirror you. Nurture your own self-esteem, and your child will have a great role model.

Identify and redirect your child's inaccurate beliefs. It's important for parents to identify kids' irrational beliefs about themselves, whether they are about perfection, attractiveness, ability, or anything else. Helping your child set more accurate standards and be more realistic in evaluating himself or herself will help your child have a more healthy self-concept. Inaccurate perceptions of self can take root and become reality to a child. For example, a child who does very well in school but struggles with math may say, "I can't do math. I'm a bad student."

Not only is this a false generalization, it's also a belief that will set your child up for failure. Encourage your child to see the situation in its true light. A helpful response might be: "You are a good student. You do great in school. Math is just a subject that you need to spend more time on. We'll work on it together."

Be spontaneous and affectionate with your child. Your love will go a long way to boost your child's self-esteem. Give your child hugs. Tell your child you're proud of him or her. Leave a note in your child's lunch box that reads, "I think you're terrific!" Give praise frequently and honestly, without overdoing it. Kids can tell whether something comes from the heart.

Give positive, accurate feedback. A comment such as, "You always work yourself up into such a frenzy!" will cause a child to start believing he or she has no control over his or her outbursts. A better statement is, "You were really mad at your brother. But I appreciate that you didn't yell at him or hit him." This acknowledges your child's feelings and rewards the choice that your child made, encouraging your child to make the right choice again next time.

Create a safe, nurturing home environment. A child who does not feel safe or is being abused at home will suffer immensely from low self-esteem. A child who is exposed to parents who fight and argue repeatedly may become depressed and withdrawn. Always remember to respect your child.

Make your home a safe haven for your family. Watch for signs of abuse by others, problems in school, trouble with peers, and other potential factors that may affect your child's self-esteem. Deal with these issues sensitively but swiftly.
Help your child become involved in constructive experiences. Activities that encourage cooperation rather than competition are especially helpful in fostering self-esteem. For example, mentoring programs in which an older child helps a younger one learn to read can do wonders for both children.

Finding Professional Help

If you suspect your child has low self-esteem, you can get professional help. Family and child counselors can work to uncover underlying issues that are preventing your child from feeling good about himself or herself. Therapy can adjust the way a child views himself or herself and the world. This can enable a child to first see himself or herself in a more realistic light, and then to accept who he or she truly is. With a little help, every child can develop healthy self-esteem for a happier, more fulfilling life.