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 If you withdraw the supply of fuel, the fire will be withdrawn into its womb. If you stop thinking by cutting off desires, the mind will be withdrawn into Brahman.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.

Six Behaviors that Increase Self-Esteem

By Denis Waitley

Following are six behaviors that increase self-esteem, enhance your self-confidence, and spur your motivation. You may recognize some of them as things you naturally do in your interactions with other people. But if you don't, I suggest you motivate yourself to take some of these important steps immediately.

First, greet others with a smile and look them directly in the eye. A smile and direct eye contact convey confidence born of self-respect. In the same way, answer the phone pleasantly whether at work or at home, and when placing a call, give your name before asking to speak to the party you want to reach. Leading with your name underscores that a person with self-respect is making the call.

Second, always show real appreciation for a gift or complement. Don't downplay or sidestep expressions of affection or honor from others. The ability to accept or receive is a universal mark of an individual with solid self-esteem.

Third, don't brag. It's almost a paradox that genuine modesty is actually part of the capacity to gracefully receive compliments. People who brag about their own exploits or demand special attention are simply trying to build themselves up in the eyes of others — and that's because they don't perceive themselves as already worthy of respect.

Fourth, don't make your problems the centerpiece of your conversation. Talk positively about your life and the progress you're trying to make. Be aware of any negative thinking, and take notice of how often you complain. When you hear yourself criticize someone — and this includes self-criticism — find a way to be helpful instead of critical.

Fifth, respond to difficult times or depressing moments by increasing your level of productive activity. When your self-esteem is being challenged, don't sit around and fall victim to "paralysis by analysis." The late Malcolm Forbes said, "Vehicles in motion use their generators to charge their own batteries. Unless you happen to be a golf cart, you can't recharge your battery when you're parked in the garage!"

Sixth, choose to see mistakes and rejections as opportunities to learn. View a failure as the conclusion of one performance, not the end of your entire career. Own up to your shortcomings, but refuse to see yourself as a failure. A failure may be something you have done — and it may even be something you'll have to do again on the way to success — but a failure is definitely not something you are.

Even if you're at a point where you're feeling very negatively about yourself, be aware that you're now ideally positioned to make rapid and dramatic improvement. A negative self-evaluation, if it's honest and insightful, takes much more courage and character than the self-delusions that underlie arrogance and conceit. I've seen the truth of this proven many times in my work with athletes.

After an extremely poor performance, a team or an individual athlete often does much better the next time out, especially when the poor performance was so bad that there was simply no way to shirk responsibility for it. Disappointment, defeat, and even apparent failure are in no way permanent conditions unless we choose to make them so. On the contrary, these undeniably painful experiences can be the solid foundation on which to build future success.

Quote by Mahatma Gandhi

The fragrance always remains on the hand that gives the rose.

True Happiness -By Swami Vivekananda

Desire, want, is the father of all misery. Desires are bound by the laws of success and failure. Desires must bring misery. The great secret of true success, of true happiness, is this: the person who asks for no return, the perfectly unselfish person, is the most successful.

The 10 steps to happiness

1. Plant something and nurture it

2. Count your blessings - at least five - at the end of each day

3. Take time to talk - have an hour-long conversation with a loved one each week

4. Phone a friend whom you have not spoken to for a while and arrange to meet up

5. Give yourself a treat every day and take the time to really enjoy it

6. Have a good laugh at least once a day

7. Get physical - exercise for half an hour three times a week

8. Smile at and/or say hello to a stranger at least once each day

9. Cut your TV viewing by half

10.Spread some kindness - do a good turn for someone every day

sri ramakrishna

saaa

Mumukhshu Musings...

Only mothers can think of the future because they give birth to it in their children

-Maxim Gorky

What is Yoga?

Yoga Means Union

Although many people think this term refers to union between body and mind or body, mind and spirit, the traditional acceptance is union between the Jivatman and Paramatman that is between one's individual consciousness and the Universal Consciousness.

Therefore Yoga refers to a certain state of consciousness as well as to methods that help one reach that goal or state of union with the divine.

The 5 Points of Yoga

1. Proper Exercise (Asanas)

Our physical body is meant to move and exercise. If our lifestyle does not provide natural motion of muscles and joints, then disease and great discomfort will ensue with time. Proper exercise should be pleasant to the practitioner while beneficial to the body, mind and spiritual life.

2. Proper Breathing (Pranayama)

Yoga teaches us how to use the lungs to their maximum capacity and how to control the breath. Proper breathing should be deep, slow and rhythmical. This increases vitality and mental clarity.

3. Proper Relaxation (Savasana)

Long before the invention of cars, planes, telephones, computers, freeways and other modern triggers of stress, the Rishis (sages or seers) and Yogis of yore devised very powerful techniques of deep relaxation. As a matter of fact, many modern stress-management and relaxation methods borrow heavily from this tradition. By relaxing deeply all the muscles the Yogi can thoroughly rejuvenate his nervous system and attain a deep sense of inner peace.

4. Proper Diet (Vegetarian)

Besides being responsible for building our physical body, the foods we eat profoundly affect our mind. For maximum body-mind efficiency and complete spiritual awareness, Yoga advocates a lacto-vegetarian diet. This is an integral part of the Yogic lifestyle.

5. Meditation (Dhyana)

Here is the most important point of all, we become what we think. Thus we should exert to entertain positive and creative thoughts as these will contribute to vibrant health and a peaceful, joyful mind. A positive outlook on life can be developed by learning and practicing the teachings of the philosophy of Vedanta. The mind will be brought under perfect control by regular practice of meditation.

The 4 Paths of Yoga

There are four main paths of Yoga - Karma Yoga, Bhakti Yoga, Jnana Yoga and Raja Yoga. Each is suited to a different temperament or approach to life. All the paths lead ultimately to the same destination - to union with Brahman or God - and the lessons of each of them need to be integrated if true wisdom is to be attained.

Karma Yoga, The Yoga of Action

It is the path chosen primarily by those of an outgoing nature. It purifies the heart by teaching you to act selflessly, without thought of gain or reward. By detaching yourself from the fruits of your actions and offering them up to God, you learn to sublimate the ego. To achieve this, it is helpful to keep your mind focused by repeating a mantra while engaged in any activity.

Bhakti Yoga, The Path of Devotion or Divine Love

This path appeals particularly to those of an emotional nature. The Bhakti Yogi is motivated chiefly by the power of love and sees God as the embodiment of love. Through prayer, worship and ritual he surrenders himself to God, channelling and transmuting his emotions into unconditional love or devotion. Chanting or singing the praises of God form a substantial part of Bhakti Yoga.

Jnana Yoga, The Yoga of Knowledge or Wisdom

This is the most difficult path, requiring tremendous strength of will and intellect. Taking the philosophy of Vedanta the Jnana Yogi uses his mind to inquire into its own nature. We perceive the space inside and outside a glass as different, just as we see ourselves as separate from God. Jnana Yoga leads the devotee to experience his unity with God directly by breaking the glass, dissolving the veils of ignorance. Before practicing Jnana Yoga, the aspirant needs to have integrated the lessons of the other yogic paths - for without selflessness and love of God, strength of body and mind, the search for self-realization can become mere idle speculation.

Raja Yoga, The Science of Physical and Mental Control

Often called the "royal road" it offers a comprehensive method for controlling the waves of thought by turning our mental and physical energy into spiritual energy. Raja Yoga is also called Ahtanga Yoga referring to the eight limbs leading to absolute mental control. The chief practice of Raja Yoga is meditation. It also includes all other methods which helps one to control body, energy, senses and mind. The Hatha-Yogi u ses Relaxation and other practices such as Yamas, Niyamas, Mudras, Bandhas etc.. to gain control of the physical body and the subtle life force called Prana. When body and energy are under control meditation comes naturally.

The Eight Limbs of Raja Yoga

Compiled by the Sage Patanjali Maharishi in the Yoga Sutras, the Eight Limbs are a progressive series of steps or disciplines which purify the body and mind, ultimately leading the yogi to enlightenment. These 8 limbs are:

1. Yamas - The Yamas or restraints (Don'ts) are divided into five moral injuctions, aimed at destroying the lower nature. They should all be practiced and developped by the letter but also more importantly in the spirit. They should all be practiced in word, thought and deed.

a. Ahimsa or non-violence

b. Satyam or truthfulness

c. Brahmacharya or moderation in all things (control of all senses). Also refers to celibacy

d. Asteya or non-stealing

e. Aparigraha or non-covetousness

2. Niyamas - The Niyamas or observances (Do's) are also divided into five and complete the ethical precepts started with the Yama.. These qualities are:

a. Saucha or purity - this internal and external cleanliness.

b. Santosha or contentment

c. Tapas or austerity

d. Swadhyaya or study of the sacred texts

e. Ishwara Pranidhana which is constantly living with an awareness of the divine Presence (surrender to God's Will)

3. Asanas - Postures

4. Pranayama - regulation or control of the breath. Asanas and Pranayama form the sub-division of Raja Yoga known as Hatha-Yoga

5. Pratyahara - withdrawal of the senses in order to still the mind.

6. Dharana - concentration. The last 3 steps constitute the internal practice of Raja Yoga. When Dharana is achieved, it leads to the next step:

7. Dhyana - meditation is that state of pure thought and absorption in the object of meditation. There is still duality in Dhyana. When mastered Dhyana leads to the last step:

8. Samadhi - the superconscious state. In Samadhi non-duality or oneness is experienced. This is the deepest and highest state of consciousness where body and mind have been transcended and the Yogi is one with the Self or God.

Disclaimer: For non-profit use only. Copyrighted material of International Sivananda Yoga Vedanta Centers, Val Morin, Quebec, Canada http://www.sivananda.org/teachings/yoga.html

KARMA IN ITS EFFECT ON CHARACTER

Swami Vivekananda

The word Karma is derived from the Sanskrit Kri, to do; all action is Karma. Technically, this word also means the effects of actions. In connection with metaphysics, it sometimes means the effects, of which our past actions were the causes. But in Karma-Yoga we have simply to do with the word Karma as meaning work. The goal of mankind is knowledge. That is the one ideal placed before us by Eastern philosophy. Pleasure is not the goal of man, but knowledge.

Pleasure and happiness come to an end. It is a mistake to suppose that pleasure is the goal. The cause of all the miseries we have in the world is that men foolishly think pleasure to be the ideal to strive for. After a time man finds that it is not happiness, but knowledge, towards which he is going, and that both pleasure and pain are great teachers, and that he learns as much from evil as from good.

As pleasure and pain pass before his soul they have upon it different pictures, and the result of these combined impressions is what is called man's "character". If you take the character of any man, it really is but the aggregate of tendencies, the sum total of the bent of his mind; you will find that misery and happiness are equal factors in the formation of that character.

Good and evil have an equal share in moulding character, and in some instances misery is a greater teacher than happiness. In studying the great characters the world has produced, I dare say, in the vast majority of cases, it would be found that it was misery that taught more than happiness, it was poverty that taught more than wealth, it was blows that brought out their inner fire more than praise.
Now this knowledge, again, is inherent in man.

No knowledge comes from outside; it is all inside. What we say a man "knows", should, in strict psychological language, be what he "discovers" or "unveils"; what a man "learns" is really what he "discovers", by taking the cover off his own soul, which is a mine of infinite knowledge.

We say Newton discovered gravitation. Was it sitting anywhere in a corner waiting for him? It was in his own mind; the time came and he found it out. All knowledge that the world has ever received comes from the mind; the infinite library of the universe is in your own mind.

The external world is simply the suggestion, the occasion, which sets you to study your own mind, but the object of your study is always your own mind. The falling of an apple gave the suggestion to Newton, and he studied his own mind. He rearranged all the previous links of thought in his mind and discovered a new link among them, which we call the law of gravitation. It was not in the apple nor in anything in the centre of the earth.

All knowledge, therefore, secular or spiritual, is in the human mind. In many cases it is not discovered, but remains covered, and when the covering is being slowly taken off, we say, "We are learning," and the advance of knowledge is made by the advance of this process of uncovering.

The man from whom this veil is being lifted is the more knowing man, the man upon whom it lies thick is ignorant, and the man from whom it has entirely gone is all-knowing, omniscient. There have been omniscient men, and, I believe, there will be yet; and that there will be myriads of them in the cycles to come. Like fire in a piece of flint, knowledge exists in the mind; suggestion is the friction which brings it out.

So with all our feelings and action — our tears and our smiles, our joys and our griefs, our weeping and our laughter, our curses and our blessings, our praises and our blames — every one of these we may find, if we calmly study our own selves, to have been brought out from within ourselves by so many blows. The result is what we are.

All these blows taken together are called Karma — work, action. Every mental and physical blow that is given to the soul, by which, as it were, fire is struck from it, and by which its own power and knowledge are discovered, is Karma, this word being used in its widest sense. Thus we are all doing Karma all the time. I am talking to you: that is Karma. You are listening: that is Karma. We breathe: that is Karma. We walk: Karma. Everything we do, physical or mental, is Karma, and it leaves its marks on us.

There are certain works which are, as it were, the aggregate, the sum total, of a large number of smaller works. If we stand near the seashore and hear the waves dashing against the shingle, we think it is such a great noise, and yet we know that one wave is really composed of millions and millions of minute waves.

Each one of these is making a noise, and yet we do not catch it; it is only when they become the big aggregate that we hear. Similarly, every pulsation of the heart is work. Certain kinds of work we feel and they become tangible to us; they are, at the same time, the aggregate of a number of small works. If you really want to judge of the character of a man, look not at his great performances.

Every fool may become a hero at one time or another. Watch a man do his most common actions; those are indeed the things which will tell you the real character of a great man. Great occasions rouse even the lowest of human beings to some kind of greatness, but he alone is the really great man whose character is great always, the same wherever he be.

Karma in its effect on character is the most tremendous power that man has to deal with. Man is, as it were, a centre, and is attracting all the powers of the universe towards himself, and in this centre is fusing them all and again sending them off in a big current. Such a centre is the real man — the almighty, the omniscient — and he draws the whole universe towards him.

Good and bad, misery and happiness, all are running towards him and clinging round him; and out of them he fashions the mighty stream of tendency called character and throws it outwards. As he has the power of drawing in anything, so has he the power of throwing it out.
All the actions that we see in the world, all the movements in human society, all the works that we have around us, are simply the display of thought, the manifestation of the will of man. Machines or instruments, cities, ships, or men-of-war, all these are simply the manifestation of the will of man; and this will is caused by character, and character is manufactured by Karma.

As is Karma, so is the manifestation of the will. The men of mighty will the world has produced have all been tremendous workers — gigantic souls, with wills powerful enough to overturn worlds, wills they got by persistent work, through ages, and ages. Such a gigantic will as that of a Buddha or a Jesus could not be obtained in one life, for we know who their fathers were.

It is not known that their fathers ever spoke a word for the good of mankind. Millions and millions of carpenters like Joseph had gone; millions are still living. Millions and millions of petty kings like Buddha's father had been in the world. If it was only a case of hereditary transmission, how do you account for this petty prince, who was not, perhaps, obeyed by his own servants, producing this son, whom half a world worships? How do you explain the gulf between the carpenter and his son, whom millions of human beings worship as God? It cannot be solved by the theory of heredity. The gigantic will which Buddha and Jesus threw over the world, whence did it come? Whence came this accumulation of power? It must have been there through ages and ages, continually growing bigger and bigger, until it burst on society in a Buddha or a Jesus, even rolling down to the present day.

All this is determined by Karma, work. No one can get anything unless he earns it. This is an eternal law. We may sometimes think it is not so, but in the long run we become convinced of it. A man may struggle all his life for riches; he may cheat thousands, but he finds at last that he did not deserve to become rich, and his life becomes a trouble and a nuisance to him. We may go on accumulating things for our physical enjoyment, but only what we earn is really ours.

A fool may buy all the books in the world, and they will be in his library; but he will be able to read only those that he deserves to; and this deserving is produced by Karma. Our Karma determines what we deserve and what we can assimilate. We are responsible for what we are; and whatever we wish ourselves to be, we have the power to make ourselves. If what we are now has been the result of our own past actions, it certainly follows that whatever we wish to be in future can be produced by our present actions; so we have to know how to act.

You will say, “What is the use of learning how to work? Everyone works in some way or other in this world.” But there is such a thing as frittering away our energies. With regard to Karma-Yoga, the Gita says that it is doing work with cleverness and as a science; by knowing how to work, one can obtain the greatest results. You must remember that all work is simply to bring out the power of the mind which is already there, to wake up the soul. The power is inside every man, so is knowing; the different works are like blows to bring them out, to cause these giants to wake up.
Man works with various motives.

There cannot be work without motive. Some people want to get fame, and they work for fame. Others want money, and they work for money. Others want to have power, and they work for power. Others want to get to heaven, and they work for the same. Others want to leave a name when they die, as they do in China, where no man gets a title until he is dead; and that is a better way, after all, than with us. When a man does something very good there, they give a title of nobility to his father, who is dead, or to his grandfather.

Some people work for that. Some of the followers of certain Mohammedan sects work all their lives to have a big tomb built for them when they die. I know sects among whom, as soon as a child is born, a tomb is prepared for it; that is among them the most important work a man has to do, and the bigger and the finer the tomb, the better off the man is supposed to be. Others work as a penance; do all sorts of wicked things, then erect a temple, or give something to the priests to buy them off and obtain from them a passport to heaven. They think that this kind of beneficence will clear them and they will go scot-free in spite of their sinfulness. Such are some of the various motives for work.

Work for work's sake. There are some who are really the salt of the earth in every country and who work for work's sake, who do not care for name, or fame, or even to go to heaven. They work just because good will come of it. There are others who do good to the poor and help mankind from still higher motives, because they believe in doing good and love good. The motive for name and fame seldom brings immediate results, as a rule; they come to us when we are old and have almost done with life. If a man works without any selfish motive in view, does he not gain anything? Yes, he gains the highest.

Unselfishness is more paying, only people have not the patience to practice it. It is more paying from the point of view of health also. Love, truth, and unselfishness are not merely moral figures of speech, but they form our highest ideal, because in them lies such a manifestation of power. In the first place, a man who can work for five days, or even for five minutes, without any selfish motive whatever, without thinking of future, of heaven, of punishment, or anything of the kind, has in him the capacity to become a powerful moral giant.

It is hard to do it, but in the heart of our hearts we know its value, and the good it brings. It is the greatest manifestation of power — this tremendous restraint; self-restraint is a manifestation of greater power than all outgoing action. A carriage with four horses may rush down a hill unrestrained, or the coachman may curb the horses. Which is the greater manifestation of power, to let them go or to hold them? A cannonball flying through the air goes a long distance and falls. Another is cut short in its flight by striking against a wall, and the impact generates intense heat.

All outgoing energy following a selfish motive is frittered away; it will not cause power to return to you; but if restrained, it will result in development of power. This self-control will tend to produce a mighty will, a character which makes a Christ or a Buddha. Foolish men do not know this secret; they nevertheless want to rule mankind. Even a fool may rule the whole world if he works and waits. Let him wait a few years, restrain that foolish idea of governing; and when that idea is wholly gone, he will be a power in the world.

The majority of us cannot see beyond a few years, just as some animals cannot see beyond a few steps. Just a little narrow circle — that is our world. We have not the patience to look beyond, and thus become immoral and wicked. This is our weakness, our powerlessness.

Even the lowest forms of work are not to be despised. Let the man, who knows no better, work for selfish ends, for name and fame; but everyone should always try to get towards higher and higher motives and to understand them. "To work we have the right, but not to the fruits thereof:" Leave the fruits alone. Why care for results? If you wish to help a man, never think what that man's attitude should be towards you. If you want to do a great or a good work, do not trouble to think what the result will be.

There arises a difficult question in this ideal of work. Intense activity is necessary; we must always work. We cannot live a minute without work. What then becomes of rest? Here is one side of the life-struggle — work, in which we are whirled rapidly round. And here is the other — that of calm, retiring renunciation: everything is peaceful around, there is very little of noise and show, only nature with her animals and flowers and mountains.

Neither of them is a perfect picture. A man used to solitude, if brought in contact with the surging whirlpool of the world, will be crushed by it; just as the fish that lives in the deep sea water, as soon as it is brought to the surface, breaks into pieces, deprived of the weight of water on it that had kept it together. Can a man who has been used to the turmoil and the rush of life live at ease if he comes to a quiet place? He suffers and perchance may lose his mind.

The ideal man is he who, in the midst of the greatest silence and solitude, finds the intensest activity, and in the midst of the intensest activity finds the silence and solitude of the desert. He has learnt the secret of restraint, he has controlled himself. He goes through the streets of a big city with all its traffic, and his mind is as calm as if he were in a cave, where not a sound could reach him; and he is intensely working all the time. That is the ideal of Karma-Yoga, and if you have attained to that you have really learnt the secret of work.

But we have to begin from the beginning, to take up the works as they come to us and slowly make ourselves more unselfish every day. We must do the work and find out the motive power that prompts us; and, almost without exception, in the first years, we shall find that our motives are always selfish; but gradually this selfishness will melt by persistence, till at last will come the time when we shall be able to do really unselfish work.

We may all hope that some day or other, as we struggle through the paths of life, there will come a time when we shall become perfectly unselfish; and the moment we attain to that, all our powers will be concentrated, and the knowledge which is ours will be manifest.

From Complete Works of Swami Vivekananda, Vol. 1

Random Thoughts...

The universe is only as big as your imagination, and a problem, as big as your thinking - Anonymous

Thank You Lord!

I thank You for Your blessings
That You've always given me
You've given me a love of life
And eyes that I might see.

I look to see the beauty
Of everywhere You touch
I'm deeply filled with gratitude
And I thank You Lord, so much.

The gifts You give go on and on
Each day brings something new
Peace and joy and happiness
I can always count on You!

~ Charlotte Anselmo ~