JANUSH NAIR

TY. B.M.S.
ROLL NO. : 30
:::SPIRITUALI
TY:::
 1) Loving detachment:

To be at peace with yourself, it's important to be a witness to the events in your life, and not internalize them,
says Surakshit Goswami

We love to wallow in moments of unhappiness. The mind seeks out unhappy moments from the past and
mulls over them, repeatedly. We also draw great pleasure in listening to and discussing perceived unhappy
moments in other people's lives.

We all but forget that this actually disturbs our mind. When we discuss these events, we get too closely
associated with them and we imbibe the negativity in them. It gets stored in our subconscious mind, only to
implode later.

Mind is a monkey
The mind is like a monkey that is drunk — unstable, mischievous and restless. Every one of us wants to lead a
peaceful life, yet we don't work towards achieving peace. Hasn't it been said in computer jargon, "garbage in,
garbage out?" What we put inside ourselves, is what will come out. So why load ourselves with negativity?

Something or the other will always keep happening in the world, from natural calamities, accidents and
upheavals to scams and frauds. But, as Krishna says, getting attached to these things and getting angry, does
not help. (Bhagavad Gita, 2: 62-63). When we think, read and discuss events happening around us, we get
attached to them and this leads to anger, confusion and loss of reason. In other words, we feel miserable.

Be a witness
To avoid this, you don't have to ignore negative events and happenings but be aware of what is going on;
observe it all as a witness. When we discuss issues that don't concern us, they cloud our subconscious mind.
But this does not mean we are to be unconcerned with all that is going on around us; only, we must not
internalise it. Being a witness, we will achieve equanimity, with the clarity to work on our own imperfections.

Interestingly, when something happens to others, we seem to understand the situation well and are able to
give good advice to alleviate the problem but when the same thing happens to us, we are unable to come up
with an appropriate solution. This is because at that point, we are no longer a witness to the sukha, happiness
or dukha, sadness.

With each incident, numerous thoughts cross our mind. You step out of your house and see a road accident,
you start thinking: what if you met with an accident, too? What if you are unable to get through to your
spouse? Who will take care of you? What will happen to your children? The trail of thoughts is long, and the
mind continues to create several webs of thoughts. As the mind wanders, you feel insecure, frightened and
unhappy; hence the need to cultivate wisdom. If we have nishchayatmika buddhi or a mind that stays centred,
we will not be disturbed by all that is happening around. (Gita, 2:41). Being centred will ensure that whatever
goes on outside will not affect you. You will be concerned but not vexed by the happenings.

Attachment brings pain

There is nothing that is right or wrong, good or bad, painful or pleasurable about the incidents or events in
your life. Sukha and dukha are values that you attribute to these incidents; they come from within you. Take
for instance the example of a business man whose shop caught fire. He is grief-stricken but only till he is told
by his son that the shop that was being gutted was in fact sold the previous week. Then his accountant tells
him that the new owner had paid only advance money to them. The businessman becomes sad once again —
for he has lost his shop and will have to pay back the advance money to the new owner. When the buyer calls
and tells him that he will honour his part of the deal and pay the full amount regardless of the fire, the
businessman is happy once again. The incident remains the same but the businessman's reaction yo-yos
between sukha and dukha as he alternates between states of attachment and non-attachment. (Gita 2:57-58)

We might find it easier to be a witness of dukha rather than sukha. However, maintaining equanimity in both
happiness and sadness is what will enable one to be a witness, something that the wise are adept at doing.

2) The golden womb and the cosmic egg:

Creation stories abound in all cultural and religious traditions, worldwide. Hinduism is rich in the
mythology of beginnings, and stories range from the philosophical to the material. One of the earliest
stories of how the universe came into being is found in the Rig Veda.

The Hiranyagarbha Sukta in the Rig Veda, the Vayu Purana, Bhagavata Purana and Brahmanda Purana
mention the golden womb, the Hiranyagarbha or Brahmanda, the Cosmic Egg - that is sometimes
interpreted as the golden foetus or embryo - that, floating in a dark void, contracted and gave birth to the
universe and all that's part of it - containing both male and female principles in union.

A verse in the Atharva Veda describes the beginning thus: "In the beginning was Hiranyagarbha, The
seed of elemental existence, The only Lord of all that was born, He upheld the heaven and earth
together, To what God other than Him, could we dedicate our life?"

The Hiranyagarbha is also equated with the life-giving Sun, an important agent of generation. In this
context the Sun is referred to as the soul or Atman of all Creation, the Lord of all that moves and stands.
As the Lord of all created beings, the Sun or Savitr is also called Prajapati.

Creation has been described as Existence or 'Sat' and it is born of Non-existence or 'Asat' , possibly the
dark void in which the Hiranyagarbha floated before releasing the Universe.

A verse in the Rig Veda describes the concept thus: "In the beginning, there was neither nought nor
aught Then there was neither sky nor atmosphere above. What then enshrouded all this universe? In the
receptacle of what was it contained? Then there was neither death nor immortality, Then there was
neither day, nor night, nor light, nor darkness. Only the Existent One breathed calmly, self-contained ."

Once the golden womb yielded to the Creation process, heat or energy was generated. Molecules
formed, and they interplayed with atoms and elements, giving rise to more heat in the form of self-
luminous vapour.

Prajapati symbolised creative radiance, and then there was light where earlier, only darkness prevailed.

The Rig Veda says: "In the beginning there was darkness, Intensified darkness, indistinguishable
darkness, All the visible world was reduced to its primordial nature. This primordial world, enveloped
by the All-pervading power of One Before whom the world of matter is a trifle became One (that is,
came into existence) Through the force of His intense activity and spiritual fervor."
 3) Prophet: A model to emulate:

The life of the Holy Prophet of Islam, Mohammed, sets an example to follow in every field of life.

The high tributes paid to his personality in the Quran and the Sunnah or Islamic practices remind us of
his exalted stature. Five times in a day, the adhan, the call to prayer, reminds Muslims that Mohammed
is the Messenger of Allah. In addition, the namaz recited by Muslims also emphasises the unity of Allah
and the messengership of the Prophet in the same breath, thereby underscoring the significance of his
persona.

Islam teaches us that Allah introduced Himself in His own words. For the guidance of humankind, Allah
sent 124,000 prophets, the first of them being Adam and the last being Mohammed. It was the Holy
Prophet of Islam upon whom Allah chose to reveal His final message and complete the chain of
prophethood and messengership. The Quran says: "This day, I have perfected the religion (Islam) for
you; completed My proof upon you and am satisfied with Islam as a religion". Again, we find that Allah
emphasises the finality of prophethood and messengership of the Prophet with the words, "Mohammed
is not the father of any of the men among you, but he is the Messenger of Allah and the seal of the
Prophets."

At one place, the Holy Prophet is called "Uswatul Hasanah" - the ideal model to emulate, while at
another place, he is called the "bearer of good news" (paradise) and a "One who warns" for divine
chastisement and retribution.

The period before the arrival of the Holy Prophet in Arabia was one of ignorance. Wars were fought for
petty matters, superstitions were rife and respect for women at its lowest. The social fabric of the Arabs
veered more towards vice and debauchery than religion. Principles like justice and shame, which we
take for granted in our lives, were thrown to the winds. It was in such difficult circumstances that the
Holy Prophet announced his message – one that would change the face and social fabric of the Arabs,
and perhaps the world forever. Within a period of 23 years, surely, but surely; with extreme patience;
with the odds of success staked against him, the Prophet attracted people towards Allah's message.
Enmity was replaced by brotherhood and superstitions traded with firm beliefs and reliance upon Allah.

A single verse from the Quran abolished unspeakable practices that discriminated against the girl child.
Through the love showered upon his only daughter, Fatemah, the Prophet reiterated his commitment to
the respect and uplift of women.

The path adopted by the Prophet to spread the message and attract more and more people to his message
was his excellent character and morals. So whether it was dealing with his family members, his friends
or his enemies, he set the highest standards of ethics. It is for this reason that despite the passage of
1,400 years since his birth, he lives amongst us through his teachings. Muslims need to adopt this mode
themselves in their lives and through their behaviour and actions, illustrate to the world that they are
adherents of a Prophet who was respected for his morals and values. This will be true homage to the
leader on whom Allah bestowed the distinction of being His last Prophet and Messenger.

4) End of Vedas:

Attaining to Brahmn is a far higher calling than becoming prime minister or president of a country, says Sri
Ganapatrao Maharaj

The Upanishads are called the Vedanta as they form the anta or the concluding part of the Vedas. Vedanta also
means the ultimate jnana for 'Veda' means jnana and 'anta' means the frontier. The main subject matter in
Vedanta is atma-jnana or to be aware of your true state as it is. You will become aware that you are not who you
think you are; instead, you are pratyak-atman or the atman separated from everything that you are not. At
present you are the sum total of all the things you identify yourself with — body, sense organs, mind and many
other things you claim are yours. After you take away all those which you have gathered, the thing that remains
is the pratyak-atman. You are That — that ultimate thing you have within you....

If a citizen of a country is to assume highest office, he would perhaps become head of state. But there is a post
higher than these two. No position can be higher than Paramatman or Brahmn. It is Vedanta that takes you there.

The fourth goal

The four goals of human endeavour are called the purusharthas. Among the four goals, the last one, moksha or
liberation, is the highest goal to which Vedanta provides access.

At the end of a ritual, the priest reels off a long list of wonderful fruits of the ritual — wealth, food grains, good
health, progeny and so on, at the end of which there is a guarantee: "After experiencing all these things, when
you die, you will obtain moksha". Thus, there are systems which promise moksha on credit, a post-dated
cheque, to be cashed after death, whereas the Vedanta guarantees moksha in this birth.

Sant Tukaram says, "I see my liberated state with my own eyes!"

We don't want some unknown moksha happening at some uncertain time in the distant future!

Liberation from bondage

Moksha means release. Release from bondage. Bondage is a state of mind which thinks in terms of me and
mine and is ever troubled by a feeling of misery, worry, restlessness, a-shanti or absence of peace, some vague
kind of yearning and so on. These narrow ideas of 'I' and 'mine' represent a fall from your highest state. You
who have no boundary to limit you, have drawn a boundary around you and shrink yourself to the narrow 'i' and
'mine', thus separating yourself from the boundless you. When 'i', and 'mine' which appear due to maya or
illusion have been removed and the awareness that 'I am independent of upadhis or limiting add-ons, and 'I am
complete in all respects' is obtained, the idea of being insignificant is removed totally, and along with it, the
agitation, a-shanti, misery and the lot are destroyed without trace. Thus, you secure liberation from bondage.

Vedanta brings bliss

Bliss and happiness is obtainable through Vedanta. Nothing is gained by making a show of sadhana without
experiencing supreme happiness. Anyone can say, "I am a mukta or a liberated one; I have obtained infinite
joy". What does it cost just to babble something? Any person can freely boast, "I am a millionaire". We must
have the invaluable wealth of supreme bliss in us. The performance of sadhana, attending discourses on Vedanta
and the like adds to a wealth of spiritual experience within....

He who realised atman and is capable of imparting it to a seeker is called a sadhguru. In other words, the guru
should have direct experience of atman and also the capacity to impart that experience to another. Other factors
like magnetic personality, mastery over scriptures, oratorical mastery, psychic power or any other abilities
cannot be taken as signs of a guru.

Two types of sadhana

There are two types of sadhana: parampara or traditional sadhana and pratyaksha or direct sadhana. The former
gives step-by-step result and the latter takes you directly to the goal. Traditional sadhana includes rituals,
meditation and giving donations, good conduct, detachment and company of sants. By carrying out these for a
considerable length of time you get tuned to direct sadhana taught by the guru. This is like crossing the outer
gate of the compound wall and entering the main house. The traditional sadhanas are called bahiranga sadhanas
or the outer circle of sadhana. The shravana sadhana or listening to the guru, which helps you to experience the
Self, is the inner circle of sadhana.

Knowledge of self
Giving up listening to lectures by scholars not backed by experience is understandable. But giving up shravana
altogether does no good for the sadhana. It is unwise to think that shravana or inner reflection is unnecessary
and that the thing beyond mind and words can be realised by some outward, gross-sadhana. The Vedas
proclaim: "Mukti or liberation comes only from jnana". Every sampradaya or traditional school of spirituality
agrees that atma-jnana leads to moksha. Jnana means 'to know'. Atma-jnana is to know Atman or to know
oneself.

5) Guru Nanak Dev and Vedanta:

The Japuji Sahib comprises spiritual vision and insights of Guru Nanak.

He wrote it after undertaking a number of pilgrimages in his quest for truth. It contains the essence of his
spiritual experiences in 38 verses. These outline the sequential process of spiritual enlightenment. Each verse is
referred to as a pauri or step, similar to the eightfold path prescribed by the Buddha in the fourth of his four
noble truths.

The Japuji presents sutras or condensed aphorisms, in epigrammatic form, impacting the reader directly. The
total length of these aphorisms is about one-fourth of the Gita. In addition to the paths of jnana or knowledge,
karma or action and bhakti or devotion, they also prescribe the paths of dhyana or meditation, and sadhana or
practice to attain liberation. These verses express philosophy, metaphysics, moral teachings and ideals of life in
a compact form.

Japuji Sahib's 38 pauris begin with the moolmantra, the preamble outlining Guru's intuitive spiritual experience.
It ends with a shloka. The purpose of the moolmantra, as in other such seed mantras, is to direct disciples to
meditate on them. Moolmantras are not written or composed by the sage but are revealed to him in a flash of
spiritual vision. Later, for common benefit these experiences are articulated without interpretation or distortion.
They are yathapurvam akalpyat – expressed as they are seen.

The moolmantra is to be continuously meditated upon by the practitioner. Continuous meditation on it results in
integrating its essence with the practitioner's lived life. For example, the dwadakshara – 12 syllables,
trayodakshara – 13 letters, and pachakshara – five-lettered mantras are moolmantras of Bhaagvada creed, of
Rama and Shiva followers respectively. The moolmantra of Japuji sahib is: 'There is but one God whose name is
true, the Creator, devoid of fear and enmity, unborn, self-existent; by favour of the Guru'.

God is the first cause of all creation. Nothing is the cause of His existence. All existence evolves from Him. He
creates everything but He Himself is unborn, uncreated. He is self-created and timeless. Unlike others who view
God as mother and father, or as the master or controller of the universe, Guru Nanak views Him as an
'enlightener' whose grace is to be sought at all times.

The moolmantra is followed by jap – continuous recitation: 'The True One was in the beginning; the True One
was in the primal age; the True One is now also, O Nanak; the True One also shall be'. Guru Nanak preferred to
call God Satnam – the eternal holy truth, implying that truth is the essence of God. Gita expresses it as aum tat
sat – Aum the eternal. According to Guru Nanak, it is only His hukam or divine ordinance and His grace that
enables us to lead a meaningful life.

According to Vinoba Bhave, the conception of God in Guru Nanak is based on the concept of Brahmn and Aum
in Vedanta. Brahmn 'is that from which the world originates'. It is the material, efficient and formal cause of the
world. It is responsible for 'the origin, sustenance and cessation of the world (Taittriya Upanishad).

Vinoba Bhave saw it as a new idea based 'on one pre-existing, yields the beauty of the new along with the
strength of the old...in this way Guru Nanak's teachings acquire added beauty'. Constructive reinterpretation of
the central thesis of Vedanta has added new force to Nanak's vision.

6) A healing mantra:

Bhanumathi Narasimhan writes on how the Gayatri Mantra can cleanse and energise your body, mind
and soul.

The Gayatri Mantra glides through the three states of consciousness joyfully, playfully, effortlessly and
lightly, as though it were a song. When we 'sing through' something, it means it is not a burden for us.
"Gayanti traayate iti gayatri." The mantra affects all three states of consciousness — jagrut or waking,
sushupt or deep sleep, swapna or dream. It also affects the three layers of existence — the adhyatmik,
adidhaivik and adibhautik. Traya also refers to the taapatraya or ailments or taapa that adversely affect
the body, mind and soul. The body is often ravaged by physical ailments, the mind by negativity and
restlessness in the soul. Gayatri Shakti, the energy or field of vibration enables one to transcend and be
unaffected by the taapatrayas.

Inner and outer glow

The Gayatri sharpens the intellect and polishes memory. The mind is like a new mirror. Just as a mirror
gathers dust and needs cleaning, so the mind becomes tainted with time, the company that we keep,
the knowledge we receive and our latent tendencies. When we chant the Gayatri, it is like deep
cleansing, so that the mirror, that is the mind, reflects in a better way. Through the mantra, the inner
glow is kindled, the inner plane is kept alive. One gains brilliance in both inner and outer worlds.

The Gayatri mantra has 24 letters corresponding to the 24 vertebrae of the spine. The backbone is
what provides support and stability to the body. Similarly, the Gayatri mantra brings stability to the
intellect.

Gayatri Shakti is an energy field and is the culmination of three energies — tejas or radiance, yashas or
victory and varchas or brilliance. When you chant the Gayatri, these energies manifest in you and you
also gain the power to bless. The energies are also transmitted to the one receiving the blessings.

All seeds have the potential to become a tree. Some we are aware of and these are available to us like
the bija or seed mantras. Some are fully expressed, together with its fruit, like the Gayatri. A seed can
develop into a sprawling tree. Similarly, the syllables of the Gayatri, contain in a nutshell, all the
possibilities of creation.

Positive vibrations
Before thought becomes word, it is a subtle vibration, unexpressed, beyond the cognition of mind.
When the mind is unable to 'cognise', it dissolves and moves into meditative space. This is how
mantras enable one to transcend the mind and move into a state of meditation. It is not necessary to
understand the meaning of the mantras to experience their benefits. For instance, even the sounds of
laughter or weeping can cause a shift in our consciousness. Similarly, the energy field created by sound
 vibrations of mantras elevate our consciousness and allow us to be established in that serene, pure,
infinite state of our Being.

In Vedic tradition, a child is first initiated to the highest knowledge —the Gayatri mantra, and only after
that, does he receive other forms of education. The ideal time to chant the Gayatri is during the
transitory hours of dawn and dusk — the time when it is neither dark nor light — such as when the
night has passed and the day is yet to begin. In these moments, the mind also enters an altered state
of consciousness. The moments belong neither to the previous state nor to the next. It is the right time
to focus on the Self instead of getting caught in changes or movement. In these hours, the mind can
easily be confused; it can slip into inertia, lethargy and negativity or be elevated and move into a
meditative state radiating positivity. Chanting the Gayatri mantra rejuvenates the mind and maintains
it in an elevated and energised state. It is this energising from the source of radiance that is the
essence of the Gayatri mantra whose shakti is nothing other than scintillating, lively energy.

7) Either way, you win:

The wise one constantly lives in awareness of the basic unity of existence, free from the delusion of
separateness.

Underlying the outer differences is the unity of the Spirit. Grief and delusion come as a result of identification
with the body, mind and intellect – the little self. The moment you look at things from a personal angle there is
sorrow. View the same thing from a larger perspective and peace prevails.

In the Bhagavad Gita the grief-stricken Arjuna is reduced to tears. He lays down his bow and arrow and refuses
to fight. He surrenders to Krishna and says, "I am your disciple. Please teach me." Arjuna is now ready for
Krishna's counsel.

Krishna smiles. He knows Arjuna is only going through a temporary setback. He does not comfort Arjuna. He
speaks the Truth. It removes the grief and despair and prepares Arjuna for the philosophy that is to come.

Krishna's opening words are: "Arjuna, you speak words of wisdom but you mourn for those that should not be
mourned for. The wise grieve neither for the living nor for the dead." In the second chapter, from verse 11 to
53, Krishna presents the highest knowledge, of indestructibility of Soul.
Atman, the real you, never dies. Even the mind and intellect do not perish. All that happens at death is that
you leave behind the body and environment that no longer meet with your needs and move to another body
and circumstances that are more suited for the fulfilment of your desires. Just as a man gives up tattered
clothes to don new ones, so too, death is movement to the next phase of one's life journey.

Everything around us changes, points out Krishna. One who is not troubled by these fluctuations and remains
steady, equal to joy and sorrow, is fit for Immortality. The world is a roller-coaster ride. It is in a constant
churn. It is a mix of pairs of opposites and is unpredictable. In the midst of this cycle of birth and death it is
your duty to act. For a kshatriya there is nothing more sacred than a righteous cause. You are fortunate to
have such an opportunity that is a win-win situation. If victorious you will gain the kingdom. If you die you will
attain heaven.

There is perfection in you. Just get rid of your worries and anxieties, fears and apprehensions. Focus on action.
Perform it wholeheartedly, with sincerity and dedication. Success will follow. Work well done is in itself
joyous. Action consecrated to a higher ideal is worship. You evolve spiritually.

We are all warriors in the battle of life. Each one of us has obligations to perform. Do what you have to do, do
without attachment. Your right is to action only, not to its fruit. When you are free from attachment to action
and anxiety for its fruit the mind is calm and intellect, sharp and clear. The result is perfect action. Then the
fruit of action – success, happiness and spiritual growth will come unsought. You will be free of sorrow and
bondage of birth and death. Through meditation you will transcend delusion and move to the state of
Godhood.

8) Unburden yourself of ego:

When a person carries baggage more than his capacity to carry weight, his face becomes distorted in
pain.
Similar is the case when one's personality carries the heavy load of ego and self-interest. A constant
conflict, a feeling of perpetual dissatisfaction and irritation with the self and the rest of the world are
some of the obvious outcomes. This creates a huge barrier between the person who carries the
baggage and all others who are around him. He becomes unpopular, unpleasant and emotionally
volatile. We are aware of all this, yet we do not make efforts to reduce the weight of the baggage.

The Sankhya system of Indian philosophy mentions the concept of jivan-mukti, that is, attainment of
salvation while still alive. In this state of mind, there is freedom from bondage. The mind has to be free
of ego and its natural instinct to pursue self interest-based activities. However, that state of
thoughtlessness has to come spontaneously and through practice for which simplicity of mind is a
prerequisite. The more selfish we are, higher is the probability that we become complicated, losing
simplicity of mind. Being materialistic, one loses the quality to appreciate, for example, the beauty of
the dawn and to remain engrossed in it. If one cannot become engrossed, the state of thoughtlessness
cannot prevail.

The Gita suggests the path of complete surrender in order to get rid of ego. Ramakrishna realised how
difficult it is to surrender ego since our way of life makes it an indispensable part of our existence. So
he says if it has to stay, let it remain as a slave. I am here to serve the Almighty – in thinking this let that
'i' become subservient. Tagore shows the path of taking pride in the love of God. Tagore glorifies 'self'
in such a wider and greater context that it loses its independent existence and merges with the
universal.

Aggregation of individual maximisation may not lead to social maximisation always. If each one of us
pursues self-interest there can be possibility of conflict as two objectives can be contradictory to each
other, leading to violence. Yet, two opposite beliefs can continue to appear rational in their own places
and rights and hence, it will be difficult to reject one of them on the ground of rationality. However,
selfless action – the capacity to think beyond 'i, me, myself' and to pursue action beyond those limits –
can reduce substantially the possibility of such conflicting outcomes. Selfless action is, therefore, an
important way of attaining salvation in life.

Altruistic individuals in a society dominated by self-centred people can get exploited. But that does not
mean one has to give up the altruistic attitude or the desire to pursue selfless action.

Every time the sage picks up the scorpion from the water to save its life, it stings the sage. In the
process his hands shake and the scorpion again falls into the water. But the sage does not stop there:
he bends down again to pick it up from the water. When asked why he was doing this repeatedly, the
sage replied he was only doing his dharma just as the scorpion was doing his.

Only selfless action can deliver peace and bliss. Sharada Devi, therefore, suggested if we need peace in
life let us not find fault with others; we need to identify our own pitfalls first. If we cut down on our
heavy baggage of ego and self-interest a bit, it won't be difficult to realise the vastness within us and
find joy in life.

9) The satisfaction of loss:

The Bhagavad Gita talks of the capacity we have to take joy and loss equally. But we find
happiness only in one, not the other. Profit, victory, success are pleasure. Loss is not.

Loss is deprivation. It is to be looked down on; to be avoided at all costs. It is a sign of failure. It is
considered a tragedy. A sportsman losing his gold or a lover losing his beloved have all is used with
great dramatic and emotional effect.

Yet there is a satisfaction which can be experienced in loss. Melancholy is not altogether negative. It
can be dignified and can demonstrate character. Wordsworth calls it 'majestic pain', such that the
immortals feel...

You might wonder, how can one experience satisfaction in loss? It seems counter-intuitive to think that
in loss there can be peace. But there can be peace in loss. Because in that situation there exists
something other than the result: it is the action. Deep satisfaction can arise from having done the best
one could possibly do.

Swami Parthasarathy talks of the joy of action well-accomplished. To strive, to struggle, and not to
succeed must be your motto he says. This seems a bit strange. What use is struggle if it doesn't result
in success?

Results are not under our control. Just because you did your best, doesn't mean you get the reward.
There is no such law. If this is so, why would one work? Because, even though results are never
guaranteed, satisfaction can be! You can be entirely content by doing your action perfectly. The pain of
loss will be off-set with the bliss of satisfaction with oneself. If you have left no stone unturned, done
all you could possibly do and yet failed, there is a still great feeling of satisfaction within. The action
 itself brings the satisfaction. There lies the importance of dedication in work. That you worked hard
and gave what you could makes you strong enough to bear the loss, if any. The peace continues
despite the loss. The pain will not be accompanied by sleepless nights. Sorrow will not give rise to
agitations. That much can be guaranteed in a world of very few guarantees.

Satisfaction in loss can be experienced in yet another way. When one knows, finally, that nothing can
be done, craving ends and you experience peace. The result has come in, the suspense is at an end and
nothing remains to be done. You have done what you could. The mind is at rest.

This of course is not to be misconstrued as the martyrdom of self-pity usually demanding others' pity
too! It is not about wearing one's heart on one's sleeve and using one's misfortunes as a talking point,
or enjoying one's pain. It is not a game to be played to avoid effort. It is not complacency with the less-
than-perfect. It is simply finding happiness which is within our control instead of depending on factors
over which we have no control. It is a peace that comes, spontaneously, out of a job well-done.

There is tremendous power in action. "May you live a hundred years working," says the Isavasya
Upanishad. Action brings about satisfaction, prosperity and purifies the personality. Then losses and
gains become insignificant. And happiness becomes consistent. That's why it is said that to be a `loser'
is not all that terrible – in fact it could do you good.

10) Scriptural psychotherapy and happiness:

Explaining the last chapter of the Uddhav Gita, which is part of the Srimad Bhagavatam, Swami
Visharadanand of Prashanti Kutiram, Bangalore, commented that Indian scriptures give deep insights into
psychotherapy: "All unhappiness is born out of psychological condition of mind called vritis or modifications."
Four such conditions of mind are: spardha or competition, asuya or jealousy, tiraskar or hatred and ahankar or
ego. These four vritis destroy our happiness.

Normally, competition normally occurs among equals. Jealousy is felt towards those who are thought to be
better off than or `superior' to us, and hatred or contempt is directed towards those we think are `inferior' to
us. Ego is in respect of self. Ego is a feeling that I am someone special.

What is wrong in competing; doesn't it lead to progress? Swamiji replied: Competition brings about the
attitude of 'doing something only to win' rather than 'excelling to bring out your best potential'. When
'winning' and not 'doing the best possible' is the attitude, it may also lead to use of unfair means as also
compromise on quality of work input.

Jealousy is a counterproductive attitude of mind because it prevents a person from seeing good qualities in
another person. If someone is wise, a jealous person may think he is a hypocrite, and so not learn from the
other's virtues. Hatred and contempt are also negative emotions. Ego makes you do things only to win
approval of others. If such approval does not come once in a while then the mind is disturbed and that makes
an egoistic person very unhappy. "When all others appreciated my work, why did that fellow not do so?"-- This
is a typical reaction that prevents one from experiencing peace and happiness.

What, then, is the solution for removing such negative emotions from one's mind? One must feel samatvam or
oneness to overcome competition, jealousy and hatred. And one must understand the true nature of atma,
that is, sat-chit-ananda, to overcome the ego. The same atma is the indweller of the body of all other persons,
whose outward forms may be different. If you understand the real nature of atma as the creator of this entire
Universe, where is the need for you to feel superior or inferior to others and be egoistic? Also, where is the
need to get approval of others in order to be happy?

It is not easy, however, for everyone to remain with this understanding of soul-consciousness versus body-
consciousness. What then is the way out? The Uddhav Gita gives the road map to reach this stage. First of all,
you have to keep doing your given duty to the best of your capacity without ulterior motive, ego or 'doer-ship'.
This is the path of Karma Yoga. This then will lead to purity of mind which is absolutely essential for
enlightenment.

After achieving a near-pure mind you could get on to the path of devotion and trust in God, known as Bhakti
Yoga. Soon after that you might spontaneously begin to feel the oneness of all beings and supreme love for all,
which is the ultimate bliss that one could ever hope to achieve in this world. It is a state of long lasting bliss
which can also be carried forward from this birth to the next birth also, as promised by Krishna in the
Bhagavad Gita.

10) Mind your manners:

Vedanta says earn and acquire as much wealth by honest means as you can but also upgrade yourself as a
human being – that is, as 'the one who can see self in other'.
It means cultivating pleasing manners. The least you can do is not to offend and hurt others with your
behaviour. To become a better and responsible person with good civic sense, to embrace virtues like honesty,
truthfulness, patience, consideration for fellow human beings and compassion for those who are not as
privileged as you are. However, material prosperity tends to erode character, values and behaviour in some
and this is something that we need to guard against.

For example, some of us are so proud of our children – who are not even eligible for a driving licence – when
they drive cars in by-lanes at high speed. We don't mind telling lies for petty gains. Arrogance and ego grow
along with growth in income. Patience in one is seen as a sign of weakness, you are called a "loser". You are
seen as an achiever, as one who gets things done if you can jump the queue as others wait patiently their turn.
The more we earn and the more things we acquire, the greedier we become.

Another distinguishing feature of our prosperity is – as we acquire wealth we start looking down on the less
privileged. Suddenly we feel we're different – and so create a separation. We change our manner and
demeanour according to who we address – a VIP or someone who is less known. Test of our behaviour is not
how we treat VIPs or those who matter to us but how we treat the people who are less fortunate than us.

One's behaviour and conduct in society is not only about how we relate to each other but also in the way we
treat public places and facilities. The Delhi Metro train service is a case in point. Within five years it has grown
so much in popularity that it is almost always full of commuters. However, if it were not mandatory for Metro
doors to remain closed, chances are that people would think nothing of hanging out, risking their lives and
others'.

Etiquette and pleasant manners need not be restricted to the home, office or among peers and friends – it
needs to be evident in public places as well. Pushing and shoving each other to catch a train or bus does not
behove those who otherwise project themselves as educated or evolved people. Senior citizens and others
who might be physically challenged need to be given preference in seating and so on. With material progress
and technological advance, we need to also take care to nurture comparable upward evolution of our own
selves.

To come back to Vedantic culture and tradition, a truly evolved human being would be perceived as one who
would be sensitive to the needs of others and not only his own. This is the reason perhaps why all Vedic rituals
and prayers are directed not at the welfare of any one individual but are meant for the common benefit of all.
Hence, the tradition promotes the concept that all life is one family – vasudaiva kutumbakam.

Good manners and a compassionate outlook are marks of one who is on the path of onward evolution, striving
to reach higher planes of consciousness. Good ethical practices and mindful living are not the preserve of the
renunciate – they are equally important for those who choose to live in the world and yet perhaps strive to
rise above it.

11) From blue dot to an entire universe:

Human birth is a rare blessing. Therefore you need to make the effort to achieve Self-realisation, Avadhoot
Nityananda Baba would say. "Don't wait, do it now" was his constant refrain.

In Chidakasha Gita he says that the best way of attaining Self-realisation is to take refuge in a Self-realised
siddha guru who has the power to bestow grace on sincere seekers in the form of awakening of the Kundalini
that lies dormant within each one of us.

When the Kundalini is awakened, the prana-vayu begins to move upwards, resulting in spontaneous retention
of breath. This automatic pranayam imparts a new vitality to every pore of the body and the seeker begins to
have mystic experiences, both at the physical and subtle levels.

Te seeker experiences drowsiness, tremors, perspiration, current, intense heat, spontaneous physical postures
and pranayama at the physical level, reparing the seeker to soar high in the realms of the inner sky of
consciousness.

At the subtle level, the seeker perceives the Divine radiance that appears in different colours and listens to the
celestial music in deep meditation that fills him with rapture, elevating him to higher levels of consciousness.
While listening to the Divine music, the seeker's mind gets focused at the root of the inner ear and the tongue
gets drawn upwards, clinging to the palate spontaneously.

At this stage, the awakened Kundalini forms tiny drops of nectar that begin to trickle on to the seeker's palate,
rejuvenating him and ridding him of maladies.

Among the six charkas, the Ajna Chakra between the two eye-brows holds a special significance. Referred to
as Trikuti, this chakra is the seat of the guru. There are two petals, yoga nadis, on each side of this chakra and
the spiritual vibrations that emanate from these subtle nadis correspond to Sanskrit letters that mean So Ham,
I Am That.

With deep focus, the seeker can experience guru jyoti, and inhale the Divine fragrance, the Divya gandha. At
this centre, advanced seekers receive the guru's command, ajna, and blessings to go higher up to the
boundless spaces where a divine light of great brilliance is perceived.

As a mark of respect for the inner guru and the constantly blazing flame, also called divya jyoti, within the Ajna
Chakra, many people apply kumkum or sandalwood paste at the point between the two eyebrows. South
Indians often sport three stripes and a red dot on their foreheads; the former symbolize the three gunas, while
the latter symbolizes the higher power that transcends the three gunas.

Finally, within the blazing light, the seeker, to his utter amazement, sees a supremely beautiful neelo bindu or
blue dot the size of a sesame seed, which goes on expanding until it encompasses the entire universe. The
seeker's individuality then completely dissolves in this Divine Light and he emerges as a Self-realized being, a
siddha.

We may conclude with the following message of Avadhoot Nityananda: " O Soul, you should see the inner
beauty. It is so sweet, so fascinating, so joyous. Not even a drop of that inner ocean can be found on the
outside. Therefore turn within. Meditate, meditate, meditate!"

Avadhoot Nityananda Baba entered mahasamadhi on Aug 8, 1961. The writer is an editor with the Indian
Council of Historical Research.
 12) Loving detachment:

To be at peace with yourself, it's important to be a witness to the events in your life, and not internalize them,
says Surakshit Goswami

We love to wallow in moments of unhappiness. The mind seeks out unhappy moments from the past and
mulls over them, repeatedly. We also draw great pleasure in listening to and discussing perceived unhappy
moments in other people's lives.

We all but forget that this actually disturbs our mind. When we discuss these events, we get too closely
associated with them and we imbibe the negativity in them. It gets stored in our subconscious mind, only to
implode later.

Mind is a monkey
The mind is like a monkey that is drunk — unstable, mischievous and restless. Every one of us wants to lead a
peaceful life, yet we don't work towards achieving peace. Hasn't it been said in computer jargon, "garbage in,
garbage out?" What we put inside ourselves, is what will come out. So why load ourselves with negativity?

Something or the other will always keep happening in the world, from natural calamities, accidents and
upheavals to scams and frauds. But, as Krishna says, getting attached to these things and getting angry, does
not help. (Bhagavad Gita, 2: 62-63). When we think, read and discuss events happening around us, we get
attached to them and this leads to anger, confusion and loss of reason. In other words, we feel miserable.

Be a witness
To avoid this, you don't have to ignore negative events and happenings but be aware of what is going on;
observe it all as a witness. When we discuss issues that don't concern us, they cloud our subconscious mind.
But this does not mean we are to be unconcerned with all that is going on around us; only, we must not
internalise it. Being a witness, we will achieve equanimity, with the clarity to work on our own imperfections.

Interestingly, when something happens to others, we seem to understand the situation well and are able to
give good advice to alleviate the problem but when the same thing happens to us, we are unable to come up
with an appropriate solution. This is because at that point, we are no longer a witness to the sukha, happiness
or dukha, sadness.

With each incident, numerous thoughts cross our mind. You step out of your house and see a road accident,
you start thinking: what if you met with an accident, too? What if you are unable to get through to your
spouse? Who will take care of you? What will happen to your children? The trail of thoughts is long, and the
mind continues to create several webs of thoughts. As the mind wanders, you feel insecure, frightened and
unhappy; hence the need to cultivate wisdom. If we have nishchayatmika buddhi or a mind that stays centred,
we will not be disturbed by all that is happening around. (Gita, 2:41). Being centred will ensure that whatever
goes on outside will not affect you. You will be concerned but not vexed by the happenings.

Attachment brings pain

There is nothing that is right or wrong, good or bad, painful or pleasurable about the incidents or events in
your life. Sukha and dukha are values that you attribute to these incidents; they come from within you. Take
for instance the example of a business man whose shop caught fire. He is grief-stricken but only till he is told
by his son that the shop that was being gutted was in fact sold the previous week. Then his accountant tells
him that the new owner had paid only advance money to them. The businessman becomes sad once again —
for he has lost his shop and will have to pay back the advance money to the new owner. When the buyer calls
and tells him that he will honour his part of the deal and pay the full amount regardless of the fire, the
businessman is happy once again. The incident remains the same but the businessman's reaction yo-yos
between sukha and dukha as he alternates between states of attachment and non-attachment. (Gita 2:57-58)

We might find it easier to be a witness of dukha rather than sukha. However, maintaining equanimity in both
happiness and sadness is what will enable one to be a witness, something that the wise are adept at doing.

13) Bani, the ultimate guru:

Bani, the Divine Truth, is the voice of God and is the manifestation of the Formless Lord

Once Guru Nanak, the founder of Sikhism, and his companion Bhai Mardana went to a village. In that
village lived a thug in the garb of a holy man. Sajjan thug had built a mosque for Muslims and a
temple for Hindus. He would serve travellers well by offering them food and shelter. But once it was
night, he would kill them, taking possession of all their things.

Sajjan thug welcomed Guru Nanak and Mardana and took care of all their needs. He waited patiently
for nightfall so that once they fell asleep he could carry out his usual criminal operation. However, the
thug found that Mardana was playing on a Rabab and Guru Nanak was singing a hymn, a sacred Bani.
The melody was beautiful. Mesmerised by the sight of the two men engrossed in devotion, and
overwhelmed by the lyrical offering, the thug was now beginning to feel liberated. He fell at the
Guru's feet, asking for forgiveness. After that, Sajjan not only devoted his entire life to reciting the
Holy Name but also turned his house into a dharamshala, a haven for pilgrims, thus becoming a true
Sajjan. Such is the impact of Bani or the Divine Word.

Bani or Gurbani refers to sacred compositions of gurus and devotees that have been compiled as the
sacred Sri Guru Granth Sahib. Bani, the Divine Truth, is the voice of God and is the manifestation of
the Formless Lord, says Guru Amar Das: "Hail, Hail, the Word of the Guru;/ Which is the Formless Lord
Himself;/ There is none other, nothing else;/ To be reckoned equal to it." Recitation of Bani or even
listening to it with devotion brings about the possibility of enlightenment. Bani, in the form of
Shabad, arranged in 31 ragas, is poetry of love and devotion and the source of ultimate happiness.

Bani is also the spiritual and ethical guide. 'Sarang ki Var', Bani of Guru Ram Das, addresses the
question: "What is the purpose of life?" Life is ridden with conflict - conflict between good and evil,
worldly attachment and the pleasure of knowing the Supreme Being. But what are the causes leading
to the conflict?

The root cause of conflict is haumai or man's ego that can bring only suffering. Man takes pride in his
achievements but in reality it is the Lord, the Creator of the whole Universe who controls and
determines each action. To understand the Hukam, His command, remembering His Name removes
haumai and brings humility.
When you surrender to His Will, all doubts are removed and one gets answers to all the questions
beyond human comprehension and control. The significance of Hukam or the Divine Order, is well
expressed in the first Bani of the Guru Granth Sahib. The Japuji Sahib says: "All come within the
Hukam, none beyond its authority. They who comprehend the Hukam, O Nanak, Renounce their self-
centred pride." To surrender to His Hukam is the only way to realise the Truth.

The central theme of Bani is Nam simran, that is, the repetition of the Name of the Formless Lord
which is Shabad, the Divine Truth. Shabad combined with classical music, Shabad-kirtan, creates a
serene and a heavenly atmosphere, taking the devotee to the higher realm, allowing him to merge
slowly in the Truth. Recitation of Bani or Shabad in the form of kirtan is an essential part of every
Sikh's life. And why not, when Bani is the Ultimate Guru, both spiritual as well as moral.

14) The way of the Buddha:

God laws are eternal and unalterable and not separable from God Himself.
It is an indispensable condition of His very perfection -- hence, the great confusion that the Buddha
disbelieved in God and simply believed in the moral law.
Because of this confusion about God Himself arose the confusion about the proper understanding of
the great word nirvana. Nirvana is undoubtedly not utter extinction. So far as I understand the central
fact of the Buddha's life, nirvana is utter extinction of all that is base in us, all that is vicious in us, and
all that is corrupt and corruptible in us.

Nirvana s not like the black dead peace of the grave, but the living peace, the living happiness of a
soul which is conscious of itself and conscious of having found its own abode in the heart of the
Eternal...

Gautama taught the world to treat even the `lowest' creatures as equal to himself. He held the life of
even the crawling things of the earth to be as precious as his own. It is arrogant assumption to say
that human beings are lords and masters of the lower creation. On the contrary, being endowed with
greater things of life, they are trustees of the `lower' animal kingdom. And the great sage lived that
truth in his own life.

I read as a mere youngster the passage in the Light of Asia describing how the Master took the lamb
on his shoulders in face of the arrogant and ignorant Brahmins who thought that by offering the
blood of these innocent lambs they were pleasing God, and he dared them to sacrifice a single one of
 them. His very presence softened the stony hearts of the Brahmins. They looked up to the Master,
they threw away their deadly knives and every one of those animals was saved.

The Buddha said, if you want to do any sacrifice, sacrifice yourself, your lust, all your material
ambitions, all worldly ambition. That will be an ennobling sacrifice. His was the right path, right
speech, right thought and right conduct. He gave us the unadulterated law of mercy. And the extent
of the law as he defined it went beyond the human family. His love, his boundless love went out as
much to the lower animals, to the lowest life as to the human beings. And he insisted upon purity of
life...

Life is not a bundle of enjoyments, but a bundle of duties. That which separated man from beast is
essentially man's recognition of the necessity of putting a series of restraints to worldly enjoyment...

Explore the limitless possibilities of non-violence or ahimsa. It is definitely greater than the gems and
the diamonds people prize so much. It can become, if you make wise use of it, you own saving and
saving of mankind.

Non-violence is an intensely active force when properly understood and used. A violent man's activity
is most visible, while it lasts. But it is always transitory... as transitory as that of Jhenghis' slaughter.
But the effects of the Buddha's non-violent action persist and are likely to grow with age. And the
more it is practiced, the more effective and inexhaustible it becomes, and ultimately the whole world
stands agape and exclaims: 'a miracle has happened.'

15) Now, meet Ravan the saint:

Mani Ratnam's Ravan lent the 'demon king' shades of white and gray.The ancient Jain scriptures say he will be
one of the next 24 Jain tirthankaras or revered souls ...

Legend has it that Ravan and his wife Mandodari were offering puja at the Ashtapad temple,set in a
picturesque hilly landscape near Ayodhya,now believed to be under layers of snow.Mandodari was in a state
of trance while dancing in devotion as Ravan played the veena.Suddenly,a string of the veena snapped.But
Ravan,determined to not let that come in the way of Mandodari's divine dance,plucked out a vein from his
thigh to keep the instrument playing."Ravan was not a bad person.Every time he committed a sin,he would
suffer with guilt.Like an injured cockroach flutters in pain," says Masatiji Bhavyaratna,a 60-year-old female Jain
monk who has inducted 43 young disciples into Jain sainthood.

Jain texts say that every soul is capable of self-realisation and can break away from the endless shackles of
birth and death.It is also believed that in a time cycle (of thousands of years),a new set of tirthankaras is
born."Each time cycle has two parts: one is called Utsarpini and is marked by increasing happiness,while the
other is called Avasarpini marked by decreasing happiness.Further,each half is divided into six unequal time
periods.In the descending period of Avasrpinini,the fourth period is marked by human beings looking for
charismatic people to guide them towards happiness.At this point,24 tirthankaras are born to rejuvenate the
path to liberation," says Shugan C Jain,director of the Delhi-headquartered International School for Jain
Studies,which has an intensive summer programme on Jainism that draws students and scholars from across
the world.
Tirthankaras are born as human beings who subsequently achieve enlightenment and show the world the
right path.Their teachings form the Jain cannons.Mahavir is the last of the 24 reigning tirthankaras,and Jain
texts say that Ravan will be one of the 24 tirthankaras in the next cycle,expected to come into force in roughly
84,000 human years.

It is believed that Ravan and the 23 other future tirthankaras are still trapped in the cycle of birth and
death,some even in hell."When they receive enlightenment,all the world will know.There will be no illness or
drought for miles from the place they are born,all species will be able to hear and understand them,a throne
will magically emerge,there will be a shower of flowers and an aura will circle their heads," says Masatiji
Bhavyaratna."We don't worship Ravan today,because,for us,he has still not received enlightenment or shed
his bow and arrow."

Apart from Ravan,Lord Krishna too is revered as one of the next 24 Jain tirthankars.Pratima Kantilal Shah,a Jain
scholar,says that Krishna was to go to the seventh hell,but was pardoned three hells when he performed the
guru vandan (circumambulation of folded hands to pay respects) to 18,000 sadhus.In the Jain Ramayan called
'Trishastishalakapurush' and written by a Jain monk called Hemchandra Suriji,Krishna tells the 23rd Tirthankara
Lord Arishtanemi: "I was not so tired from 360 battles as from this homage."

Dr Harshad Sanghrajka,who has helped set up Jainpedia (an online collection of Jain scriptures),says that Lord
Krishna in Jain mythology was a cousin of Arishtanemi."Krishna as a Vasudeva is considered to be one of the
63 special people (Shalaka Purusha) born in each half cycle," he says."Vasudevas are responsible for
eliminating evil and commit a lot of violence in doing so.However their intent is good.Krishna also encouraged
his countrymen to join Arishtanemi in taking the vows of Jain asceticism,with a guarantee that he would take
full responsibility for their families.By doing this he qualified to take birth as a tirthankara in the next group of
24."

Shrenik,the king of Magadh from 601-552 BC,is believed to be the first of the new tirthankaras.Jain texts state
that he followed Mahavir's sermons very closely."He used to ask a lot of questions to Mahavir about the
soul,the cycle of birth and death,meditation and Jainism,'' says Marajsaheb Vimalsagarji,a Jain monk.Legend
has it that one day Shrenik asked Mahavir about his destiny and emancipation,to which Mahavir
replied,"Because of the bondage of ayu karma,Shrenik,you will be born in hell first,but because of your
bondage with tirthankara-nama-karma,you will become a tirthankara afterwards."

Shrenik requested Mahavir to suggest ways of eliminating or reducing his time in hell.Mahavir asked him to do
two things,of which Shrenik managed one.But the second - the task of convincing a butcher called Kala to give
up killing - he could achieve only partly.Shrenik reduced his stay in hell significantly but did not eliminate it
completely.

"But all his life,he lived by Mahavir's teachings.Even when Shrenik died and his son placed his body on the
pyre,the people of Magadh heard a voice from the dead body that chanted veer veer,' says Marajsaheb
Vimalsagarji.Himanshu Prabha Ray,a professor at Jawaharlal Nehru University,believes that the Ramayan and
the Mahabharat as epics are complex texts,but each time they are rewritten,they are recast to suit
contemporary society."I would not like to look at these texts in a watertight manner - as those written by and
for the Jains,or the Valimiki version or the one written by Tulsidas for the Hindus," she says."I would look at
the time when each one is written,not just in different parts of India,but across South Asia."

A visiting fellow at The Oxford Centre for Hindu Studies,Ray says it is the constant reinvention of the epics that
fascinates the people of that time."The Ramayan and Mahabharat are interestingly put in the context of
different religions and regional identities at different times.''

16) Reaching for higher ground:

What is spirituality, or, rabbaniyat, to use the Quranic term? It is the elevation of the human condition to a
plane where the mind is focused on the higher, non-material realities of a godly existence.

The one who gives all his attention to worldly things and who centers his attention on mere appearances is
regarded as being material-minded. Conversely, one who rises above material things or appearances, who
finds his focus of interest in non-material things, is regarded as being spiritual or godly. The latter is one who
follows the injunction of the Quran: 'Be devoted servants of God' (3:79). That is, one who lives a God-oriented
life.

Spirituality can answer the questions, 'Who am I? What is the purpose of my life? What is the creation plan of
the Creator?' A seeker is able to find true spirituality by finding rational answers to such questions, whereby
he receives spirituality at the mind or thinking level. True spirituality is based on contemplation and reflection,
it is an intellectual activity. When the seeker discovers the truth, his life enters a new phase -- that is, building
his personality according to spiritual principles. This intellectual journey is two-fold, one is to solve the riddle
of why human beings undergo negative experiences in this world and the other is to offer positive solutions. It
addresses the paradox of human beings having been given the freedom to make their own moral choices, and
their frequent misuse of this freedom -- a course of action which causes them to repeatedly face situations in
which people do each other harm; losses are incurred because others' injustice; severe provocations are
suffered because of untoward experiences. At such times spirituality helps us to convert negativity into
positivity.

Rabbaniyat provides us with the right philosophy of life. It is a guide book, leading us out of the darkness of
ignorance, and ushering us into the light of reality. Spirituality is our helpful companion in times of difficulty. It
saves us from succumbing to adversity. It is the art of crisis management, from which we derive intellectual
inspiration when in need. Everyone is in need of spirituality, whether rich or poor, powerful or powerless.
Spirituality provides a man with a starting point for life. Anyone who is deprives of spirituality will also be
deprived of this starting point.

The spiritual path enables us to see things that remain invisible to the physical eye. It enables us to learn
lessons from the past and see the future in the present. It is the source of human progress.

Repeatedly, we find occasions in life, when we feel helpless. It is when we feel that life has become rudderless
and without direction, that a spiritual savior holds out hope, as a source of courage and conviction.

How is that one who seeks out the divine and who treads the path of enquiry is able to acquire superlative
human qualities? The answer is that the ends of a seeker and what he seeks are inseparable from God who is
the source of all goodness. God is thus the source of inspiration for everyone.

Spirituality produces God-oriented thinking in him. His life thus becomes a God-oriented life. This is what
makes a spiritual person unassailable. A spiritual person enters into such profound communion with God that
he becomes very powerful indeed.
 17) Destroy your mind:
Destroy your mind. Only then you can know Vedanta.

Vidyaranya Swami says, "Mind verily is the root of the tree of samsara with thousands of sprouts,
branches and leaves. To suppress sankalpas -- thoughts and imagination -- it is essential to devitalise
the mind by forceful effort and destroy it. By doing so, the tree of samsara will wither away."

Vasishtha says, "An unrestrained mind alone is the cause of degeneration while a controlled mind
causes progress." Restraint of mind is the only means to control it to uproot disquietude and agitation.
The mind is like a poisonous snake sitting with its hood raised in the forest of the heart. It is filled with
the deadly poisons of resolves and counter-resolves. I pay my obeisance to the one who has overcome
the poisonous snake that resides in the mind and liberate the mind so that it becomes free of vices.
Once rid of the poison, the mind is as perfect as a full moon." The mind of an enlightened one gets
destroyed while that of an ignorant one is boound and fettered, unable to experience freedom. Unless
the mind is controlled through steadfast practice towards realising the Supreme Truth, it keeps
wavering, flitting about without direction.

When the mind is not restrained, it develops a penchant for power and influence. The root cause of
this is the feeling of imperfection in oneself. With the eradication of the sense of identification with the
body, one becomes free from attachment to it, which in turn leads to the complete eradication of the
sense of 'mine-ness' regarding relations of the body and the objects related to it.

How can desires stay in the mind of one who has been freed from ego and the sense of 'i-ness' and
'mine-ness' regarding the objects of samsara? His desires are destroyed like the lotus that withers in
autumn. He whose desires have been eradicated is liberated. It is only those who have cultivated ways
of reining in the mind and using it at will who can be counted as being wise and fortunate.

The mind is the seed of the forest of samsara. One who has destroyed this seed has nothing to fear
anymore. Just as a lion roams fearlessly even in the midst of various ferocious animals in the forest, so
also does he move about blissfully, free from pairs of opposites, and fearless even in the midst of
obstacles, troubles, pleasures, pains, honour and dishonour.

Every one us us wants to lead a happy, blissful and peaceful life forever but unless we learn to control
the mind, happiness and peace would be impossible to achieve. It is is not enough to merely listen to
discourses and read scriptures for hours on end. One needs to practice what one has heard sages say.
By doing what one wishes to do without a thought to whether actions are commensurate with the
requirements that take one on the right path, how can one become liberated?

The one who completely assimilates the knowledge imparted by saints and scriptures, attains
liberation. He becomes the master of not only his mind but of the three worlds as well.

Hence control the mind by means of the techniques imparted by great saints. If you overcome your
mind, you have overcome the world because the mind alone is the root cause of all that one
experiences in the world. It is only when the mind attains the state of no-mind-ness (amani bhava) that
one becomes happy, blissful and altruistic in life.

18) Dharma of right conduct:

Dharma is the principle of righteousness. It is the unifier and sustainer of social life. The code of
righteousness is meant to help us regulate our lives in this world -- just as we need a constitution,
written or otherwise, that helps us make the framework for the governance of a country or an
institution.

Since the constitution of a country is conceived and framed by human intellect it could become out-
of-context over the passage of time and therefore, amendments may become necessary, from time
to time. On the other hand the rules of righteousness are evolved by the Supreme -- they are valuable
and relevant in any context -- and hence they are eternal. There is no room for corruption in its
implementation. All are equal before it. Righteousness brings as its consequence happiness, both in
this world and in the next. If we protect it, it will protect us.

That which elevates is righteousness. It leads us to the path of perfection and glory and helps us to
have direct communion with the Supreme. Righteousness is at the heart of ethics. Striving intently to
uphold it is the purushartha or the concept of pursuits of life. And these are dharma or righteous
conduct, artha or acquisition of wealth by honest means, kama or desire for physical and mental
wellbeing and moksha or liberation of the embodied soul from the vast ocean of acquisitive life.

Scriptures say that dharma and moksha are like the river bed to artha and kama, and so should never
be breached. At the end of the Mahabharata war, Bhishma, lying on a bed of arrows, tells Yudhishtira
that whatever creates conflict is non-righteousness and whatever puts an end to conflict and brings
about unity and harmony is righteousness. Anything that helps to unite all and generates love and
universal brotherhood is righteous. Anything that creates disagreement, divide and disharmony is
non-righteous. Any righteous act brings good karma.

"Dharmo rakshati rakshita." An incident during the Mahabharata war illustrates this. During the war
in the thick of combat Arjuna sees the blurred vision, like a figure exuding a flame-like radiance, in the
opposite camp. At the end of the day an intrigued Arjuna asks Vyasa: "What was that blur of light, a
figure, I think, I could see in the opposite camp even as I was engaged in combat?" Vyasa asks: "Son,
did you notice the figure holding a trident?" Arjuna says" Yes, I could see a trident in the hand." Vyasa
says: "He is none other than Maha Rudradeva; He is helping you since the war which you Pandavas
are fighting is dharmic" Arjuna asks "If Shiva wants to assist me in the war, why is He in the Kaurava
camp? What is He doing there?"
Vyasa tells Arujuna that Maha Rudradeva does not tolerate adharma He is there to deter those who
have supported adharma. He is known for destruction; by His mere presence in their camp He is
sucking all the vigour of the warriors on that side. Hence Kaurava warriors who were known for their
strength now seem weak, sapped of energy. Vyasa tells Arjuna that whatever is done in
righteousness, the support to that act comes from all sides. Vyasa says in the Mahabharata: "Do not
forsake your code of righteousness out of desire, being overwhelmed by fear or greed or even when
threatened with death -- as righteousness is eternal whereas being happy or unhappy is momentary.
The embodied soul is eternal and the gross body is perishable."

19) Direct experience is best:

Ashok Vohra

Known variously as 'the awakened one,' Tathagata or 'the one who has attained the highest truth', and
Sakyamuni or 'the sage of the Sakyas,' the Buddha has had great impact on those exposed to his
teachings.

Written down some 400 years after his death, Buddha's philosophy came to be classified into three
pitakas or baskets. Vinayapitaka prescribes rules for conduct of monks; Suttapitakas contain the
conversations of the Buddha about practical methods of spiritual attainment; and the
Abhidhammapitakas deal with Buddha's teachings on psychology and ethics.

The Tathagata has no "theories". His teachings are not about theory but praxis. Secondly, Buddha
regards all metaphysical discussion concerning the ultimate nature of reality, atman and Brahmn as
"vain talk". The aim of such talk, according to him, is to satisfy curiosity while ignoring ground realities.
He considered some metaphysical questions to be unnecessary and useless, while what he upheld
could not be answered in logical terms.

The first type can be illustrated by the kind of questions asked by an injured person who has been
brought to a physician for treatment. Before describing the nature of his injuries he wants to know the
colour, caste and creed of the person who has injured him. These questions ignore his immediate
needs and are a waste of time.

The second kind of questions relate to the nature of Self, soul, Brahmn or ultimate reality. The Buddha
maintained silence when faced with opposing questions like: Is there Self, or no Self?' He was silent
because these questions relate to direct experience, they are beyond logic, and can be known only by
intuition. They are not the subject matter of discursive knowledge.

However, Buddha's silence does not mean that he denied the existence of anything abiding,
permanent and unchangeable. In a sermon he asserts: "There is an unborn, unoriginated, unmade, an
uncompounded; were there not, there would be no escape from the world of the born, the originated,
the made, and the compounded."

Buddha held that the nature of enduring, simple reality couldn't be defined, for the nature of reality is
beyond sense experience. Like a colour, say red, it can only be experienced, not described. Likewise
you know the nature of reality by venturing into your inner self. When we try to define reality we reach
the limits of language. The only thing we can say (as Wittgenstein said) is: "What we cannot speak
about we must pass over in silence."

Buddha, therefore, advises: "Be ye lamps unto yourselves. Be ye a refuge to yourselves. Betake
yourselves to no external refuge." Only those bhikhus shall know the nature of ultimate reality and
attain nirvana, who "shall look not for refuge to anyone besides themselves" and who are "anxious to
learn".

Those who are anxious to learn must experiment and accept their own findings. They should be guided
neither by external dogmas nor creeds, nor by alien doctrines and theories, no matter how profound
they may be. They do not have to believe the experiences of others, howsoever authentic they may be.
They should trust their own experience. Nothing is to be accepted on authority even if it is of the
Buddha, what to talk of Vedas or realised ones.

To the Buddha, self-verification through self-experience is the way to "peace of mind, to higher
wisdom, enlightenment, to nirvana". Nirvana is not an afterlife experience. It is here and now.

20) Need To Uphold Dharma:

Hindu tradition is based not on acceptance of particular gods, dogmas, revelations and religious
structures but on reverence for Dharma which is the rule of law and the ethics of the age. In the
Hindu way of life there are no God- or Prophet-given laws. Dharma is not immutable but is liable to
change to be in consonance with changing times - hence, the concept of yuga dharma. Today's
ethics, formulated by the Constitution, is secularism - that is the yuga dharma. Violators of it
cannot be considered Hindus; they can only be looked upon as enemies of the Hindu way of life.

The true Hindu way of life is in danger today but not from those who follow other religions. It is
threatened by those who want to imitate others and abandon its essence, because they have
misinterpreted it through the prism of dogmatic faiths. For those who assert "Brahmasmi'' and
"Tattvamasi'', it does not matter if the temple at the birthplace of Rama comes up a few years or a
few decades later, if it comes up at all.

Why is Rama the most popular of all the nine avatars? Because he was a Maryada Purusha, who
gave Ram Rajya (good governance) and defended Dharma (rule of law). Rama cannot be venerated
by those who transgress Dharma by killing innocents. A way of life which highlights the birth and
death cycle, allows one the freedom to worship God in any form or not to worship at all, proclaims
the cosmic universality with its Advaita cannot be reconciled with the killing of innocents.

Dharma was killed in Gujarat (referring to the 2002 pogrom in that state). The administrators who
failed to protect the innocent citizens are guilty of adharma and if Rama had been alive he would
have used his 'Gandiva' against the 'asura' rulers of Gujarat.

The Hindu way of life will survive because it is the natural, free, inquiring way. The reverence for
life, which is the essence of birth and death cycle, the worship of Ishta devatas and the ability to
see God in all things living and non-living has to be restored. The temptation to imitate others by
trying to straitjacket the free Hindu way of life into structural frameworks must be resisted.
Dharma - the rule of law - must be restored. Ram Rajya - good governance - should be established
and nourished. The Hindu way of life is not the same as accepting an organised religion. Therefore,
this way of life can be propagated, cherished and practised without having to come into conflict
with other religions. Comparing the Hindu way of life with other religions is like comparing apples
and oranges. The Hindu way of life is the essence of secularism. Its thought processes and
philosophical reflections are meant to be observed privately; in public, Dharma, the rule of law, has
to be respected.

Recently, the prime minister referred to two kinds of Hinduism - one of Vivekananda and the other
of the self-styled "Hindu'' extremists. The latter is in the same class as the extremist clergy of
religions. There is no difference between those Hindu extremists and the fundamentalist clergy of
semitic religions. Part of the problem is that the Hindu way of life has not been explained to our
children as a secular way of life and that it is not the practising of a religion as understood
elsewhere in the world.

21) Log on to the divine:

Are you excited and exhilarated about life? Or is your life filled with boredom, drudgery and
monotony?

Log on to the Divine to find cheer and vibrancy. Divinity abounds in the world. But enchanted by
worldly temptations the average person fails to see Its glorious expressions. With a slight shift in
focus you begin to see awesome wonders all around.

Brahmn, God, pervades the whole universe and exists beyond it as well, in Its pristine Glory. Thus
there are two dimensions to Brahmn – the pure, unmanifested aspect that cannot be conceived by
human intellect and the manifested aspect which expresses as the myriad glories in the world.
Krishna begins by pointing towards the unmanifest, transcendent facet. Even gods and sages do not
know this aspect as Atman is not an object of comprehension. It is the very subject enabling you to
understand. It is unborn, without beginning and is the substratum of the universe. One who
understands Brahmn and how exactly It manifests in the world knows all that needs to be known.
Such a person is the Enlightened One.

Arjuna is a man of the world. He needs endorsement by way of tangible expressions. When you are
bound to the world you get blinded by it. You lose the insight to see wonders of the Lord
everywhere. It needs a certain sense of detachment and subtlety even to see the expressions of
Brahmn. Then you begin to see the play of Divinity all around.

The Gita chapter entitled Vibhuti Yoga details Brahmn's manifestations. Arjuna understands the
importance of keeping the mind anchored in the higher. He knows he is led astray by superficial
attractions. He asks Krishna to help him see God's immanence in the world so that he may remain
focussed on the Divine even while he is living in the world and interacting with it.

Krishna begins by saying that He is the core of all beings. He is the beginning, middle and end of all
beings. They originate in Him, exist in Him and dissolve in Him. He subtly points to the fact that
alas, Arjuna is asking for expressions and not the Power behind it all. Krishna, God incarnate, is
speaking to him yet he asks for His expressions. It is as absurd as asking for the photograph of a
person who is standing before you!

Krishna then goes on to enumerate some of the manifestations of Brahmn, taking care to highlight
the best in each category. This enables even the least developed to get inspired. Such people need
spectacular expressions of Divinity to feel connected. Like the mighty Himalayas or the
breathtaking Niagara. As one grows spiritually one gains the sensitivity to see Divinity even in
ordinary manifestations, like a flower or leaf. At the highest level one is rooted in Brahmn,
immersed in the contemplation of Brahmn, and does not need any manifestation to remind oneself
of the Divine.

Krishna ends by saying that the enumeration of His astounding glories is only a small fragment of
His power. Do not get stuck with mere expressions. Go beyond, to the very essence. The entire
universe is only a minuscule, insignificant part of the limitless expanse of Brahmn. That Brahmn you
are. Rise above the universe and understand your sublime grandeur.

22) An epic retold:

A discussion on 'Many Ramayanas' at the Jaipur Literature Festival (Jan 21-25) — among professor
of Hindi and modern Indian studies Philip Lutgendorf ( University of Iowa), French publisher of 'Basic
Human Stories' Diane De Selliers, professor of Sanskrit and Indian studies at Columbia University,
New York, Sheldon Pollock and co-editor of 'In Search of Sita,' and professor of English at Delhi
University, Malashri Lal — turned out to be both interesting and informative, reports Narayani
Ganesh

Philip: When Sita is asked to leave by Rama, Hanuman is dejected. He goes to the mountains in
Uttarakhand and with his nails, he starts writing the story of Rama and Sita on the sphatik, the
crystal rock he finds there. At the same time, Valmiki begins writing the Ramayana. Someone tells
Valmiki that Hanuman has already started doing this. Valmiki asks Hanuman to show him what he
has written. Hanuman carries Valmiki on his shoulders and shows him the sphatik engraved with his
writing. Valmiki reads it and cries. Heaving a sigh, he tells Hanuman: "It is so perfect. Now who will
care about my Ramayana?" On hearing these words, Hanuman places the crystal boulder on one
shoulder and Valmiki on the other and flies out. He drops off the boulder in the ocean and says to
Valmiki: "This is my offering to Rama." An overwhelmed Valmiki says: "In my next birth, I will be
born as a devotee who will write the Ramayana in layman's language." And so Tulsidas came to
(1543-1623) write the Ramcharitmanas. Ram = Rama, charit = deeds and manas = sacred lake.

I became fascinated with the Ramayana as a graduate student at the University of Chicago. My
teacher insisted that I should learn the cadence and recite often. Tulsidas says that whoever listens,
recites, or contemplates on the Ramayana would receive great benefit. Note that it doesn't talk
about reading; hence the significance of oral tradition.

Malashri: The Tulsidas Ramayana has been translated many times; so what is special about your
translation?

Philip: The Ramayana is probably the most translated pre-modern Hindi text. I personally never
liked any of the translations; they're prosaic and wordy. The Murthy Classical Library is to publish
my translation from Hindi to English on the right-hand page and the Hindi verse on the left-hand
page. I am struggling to keep the lines short. I cannot reproduce the rhyme, the musicality; I try to
compose in a way that it flows along. I was working in Banaras and would visit Tulsidas' home every
day. In the Valimiki Ramayana, the saucy dialogue between Parashuram and Lakshmana in the
Parashuram Samvadhan episode is very brief. But in the Tulsidas version, the dialogue is much
longer. My translation is also long and reads with cadence. I quite like it.

I translated the Sundarakandam 10 years ago as an offering to my teacher and mentor, A K

Ramanujan. I have been consulting Ramanayanis or Ramayana scholars in Banaras to help me
understand it better. Translating the Ramayana is incredibly difficult, but it is also so much fun.

Diane: My intention is to have dialogue between texts and paintings. I started this Ramayana
project 10 years ago. But I did not choose the Tulsidas Ramayana because there is no French
translation of this; so I stuck with the Valmiki Ramayana that has been translated into French. I am
publishing the Valimiki Ramayana in French and English illustrated with Indian miniatures from the
16th-19th centuries, sourced from private collections and libraries. It is a new venture for me but
didn't Napoleon say, "People who know where they are going don't go very far." For every page of
text, there is a painting illustrating the story on the opposite page with a detailed commentary. We
have a total of 700 miniature paintings and 500 commentaries so far. We examined 5,000 paintings
before finalising the selection. The commentary gives the formal symbolic and religious aspects of
the paintings. We have seven volumes, one for each canto. The French version is ready and we are
now putting the English version together. The translation is being done by Robert P Goldman, Sally
J Sutherland Goldman and Sheldon I Pollock. The preface is written by B N Goswamy, Emeritus
Professor of History of Art at the Punjab University, Chandigarh.

During Akbar's time (1556 to 1605), Tulsidas was writing the Ramayana. Akbar wanted Muslims to
know more about the culture and so he asked for translations and illustrations of the Ramayana.
Akbar's first manuscript of the Ramayana is now with the Sawai Mansingh Trust and it not available
to anyone. I discovered the transparencies but they do not do justice to the original. My favourite
illustration is one where on the right side, Hanuman as a child is trying to grab the sun, thinking it is
a fruit and Indra hits Hanuman on his jaw (and therefore, I'm told, he came to be called Hanuman).
Another of Akbar's collection shows the churning of the ocean. In 1605, the commander-in-chief of
the Mughal army did 133 images for the Ramayana manuscript.

Malashri: Sheldon, tell us something about your experience.

Sheldon: I was once in Changanachery in Kerala where an elderly woman asked me my opinion
regarding Kaushalya telling her daughter-in-law not to go (with Rama to the forest) and Sita going
anyway, disobeying her. The woman wanted to know what I thought of Sita — as a daughter-in-law
was it okay for her to disobey her mother-in-law? I smiled and managed to say something that was
neutral! A deep question!

The question of Rama once called the political imagination of India. Ramayana has also been a
source of trouble. We have to take the goodness and expel the badness.

23) Nothing belongs to me:

Who is responsible for action that takes place? If you think that you are, you will need to reflect on
the question. Never consider yourself as the doer of actions.

God himself is the doer and the one undergoing action. You have not made this world and the
weight of this world is not over you. If you surrender to the One who has made this world and who
is taking care of this world, then whatever you do will be noble and good for everybody.

Krishna said to Arjuna in the Bhagvad Geeta: "Give up your pride, beliefs and attachment to body
and then come to my rescue. I am all-knowing and am the supreme soul. By doing so, you will
experience divine peace and reach the supreme blissful state."
By believing God to be the doer, the karta and the one undergoing action (Bharata), one surrenders
to God completely. If you feed a beggar and then think that you were the one who fed the poor
beggar, then this reflects petty behavior, it's tamas. A believer in rajas or action will think that he
was fortunate to feed the beggar and thanks God for giving him this opportunity to offer his
service.

While a believer of satva or truth will think that he was just a mediator, it was God who gave
strength to his hands to feed the God who is in the beggar. Your heart will become pure if you
believe that by serving your mother or a guest or anybody else you are actually serving God in
another form. Don't think that you served the helpless mother or guest. Those people appear to be
helpless in their physical form but in reality the all-knowing God is present in them. God is the doer
and the one undergoing action.

You will be successful every time you believe in the presence of God behind every action. One
enjoys meditation, japa, worship or service when there is the belief that, "My dear Lord is doing
and He only is getting that done!"

Whenever you come in submission to God knowingly or unknowingly, your work becomes divine,
you are able to complete work without being worried and after completion also you feel the
sweetness of that work. The result of selfish and evil work is unhappiness, depression and loss of
peace of mind.

People may praise an officer using attractive words even if he is not praiseworthy, in order to get
their work done. The officer then starts thinking that he is indispensable to the work being done.
But when that officer retires, nobody recognises him.

God is the only true officer of all. If somebody praises you that you are a big person, then you
should understand that you are not big, He is big who is making your heart beat and brain work.

If you sit down for meditation for two hours and spend the rest of 22 hours in inflating your pride,
there will be no spiritual growth. It is good to devote time to prayer and meditation, but the rest of
the time one should think: "There is the hand of God in whatever work is being done, that very God
is the doer and is the one undergoing action." If you start contemplating on this thought, then you
will soon realise the true self of God.

There is nothing mine in me, whatever is there is yours.

24) Looking for a sacred place:

Forests are enchanting. Travelling outside India, one day we decided to drive through a forest. As
we drove through the countryside, the road narrowed, and the woods deepened.

Far ahead I sighted the flicker of candle burning. ''What is that?'' i asked our host who had been
regaling us with his Scandinavian ancestry and Aryan connections. ''It is an ancient church, and the
passersby halt to light a candle,'' he replied. ''Let's go there too and also light a candle,'' i
requested. He obliged. There was silence and no one in sight.
The church was like any other village church, with simple architecture of brick and stone, a small
grassy patch in front, and thick woods behind, with a chimney at the back and a cross towering in
the front. The deep silence of the place and the beauty of the three little candles burning on the
hedge, urged me to go inside. The heavy wooden entrance gate was locked. The windows were
closed. Huge cobwebs hung in the crook of walls. ''The church has been locked for ever since i can
remember'', apprised our host, ''the number of believers is decreasing and there is none to go for
worship or to take care of the church building. Besides it is so remote from the town.'' We all felt
sad. In years to come, i thought to myself, this beautiful place of prayer will fall to ruin. And that
would be a pity.

Two years later, we again decided to drive down the same path. To our surprise a few houses had
sprung up. The church door was open wide; and instead of three, two candles were glowing on the
grassy knoll. We peeped in. The place was being washed for renovation. ''A secular organisation has
bought it for their worship,'' our host informed us. The cross was there but the door had symbols of
a lotus and swastika. Our Scandinavian host joined us in lighting the candles near the makeshift
cross preserved by the new owners of the place. ''That is for good luck'', said one of them, ''and we
believe in the unity of all religions... In all religions the light is Thine, in all scriptures the inspiration
is Thine.'' He smiled and joined us in lighting one more candle, making it three.

Very recently on our trip to that area, we drove down the same path. A few more houses had come
up. The church building had been transformed. Its exterior had been painted white. Its interior too
had undergone a change, with addition of a staircase and a mezzanine floor for more space. A
group of young girls and boys were seated on the wooden benches, reciting Vedic mantras. The
place had the same aura of peace and joy as we had experienced on our earlier visits. I missed my
Scandinavian host. Perhaps he would have saluted the love of Spirit, or what the Master would call
'manifestation of God in history'.

Arjun, my husband, said, ''So what if the exterior has changed, it is still a place of worship; so what
if its owners have changed; it is still a place of prayer; it is sacred and worthy of veneration.''

The place of worship or location is not what matters but what you feel inside you - whether you're
in a church or a temple or any other sacred space. Divinity is reflected equally in the flame of
candle, in the burning wick of a diya, in joss sticks, in the peal of bells, and in the striking of a gong.

25) Coming together to forgive and heal:

Paryushan is the most important annual Jain observance.

For both Shvetambars, who observe the festival over a period of eight days, and Digambars, for
whom Paryushan Parva lasts 10 days, this is a time of intensive study, reflection and purification. It
takes place in the middle of the rainy season, a time when Jain monks and nuns cease travelling
and stay with a community and are available to them for instruction and guidance.

Paryushan means "abiding" or "coming together". It is also a time when the laity takes on vows of
study and fasting with a spiritual intensity similar to (temporary) monasticism. Paryushan concludes
with confession and forgiveness for the transgressions of the previous year.

The most important part of Paryushan is daily meditation and prayer, which provides an
opportunity for looking within and towards the teachings of the Tirthankaras for guidance.
Beginning on the fourth day of Paryushan, it is customary for Murtipujak Shvetambars to read from
the Kalpa Sutra, a scripture which recounts the life of Mahavira — the 14 dreams of his mother
before his birth, followed by the story of his birth, life and liberation. It also recounts the lives of
other Tirthankaras and the rules of Paryushan. Among Mahavira's teachings are those that
advocate gender equity, of the importance of ensuring equal status to both women and men.

The book of scripture would be carried ceremonially through the streets, water sprinkled in its path
along the way, purifying the entire town. Jains often take time off from work during this period and
eat a much simpler diet than their usual vegetarian diet. Jains avoid eating root vegetables like
potatoes, onions and garlic — as harvesting them for food would entail destroying the entire plant.

For Shvetambars, the final day of Paryushan is Samvastsari Pratikraman, the annual confession. The
ritual of asking forgiveness from the teacher is widened in scope to include family and friends and,
finally, all living beings. The culmination of confession is receiving forgiveness from all living beings
and also granting forgiveness to all. This ritual of forgiveness is sometimes called the rite of
"universal friendship". The spirit of the day is contained in this verse: "I grant forgiveness to all
living beings, May all living beings grant me forgiveness; My friendship is with all living beings, My
enmity is totally non-existent. Let there be peace, harmony and prosperity for all".

One cannot consume any fruits or even a grain during the fasting period or upvaas, informs Nun
Mallipragya. Wouldn't it be difficult to remain without eating any food? Divya Mehta, who has
fasted for 31 days at a stretch, says: "We live in a sea of energy. Our bodies gain energy indirectly
from the food we eat, while we gain direct energy from the cosmic energy that flows into us
through the medulla oblongata at the bottom of the brain. But this kind of acceptance of energy
depends upon our mental set-up. The greater the will, the greater would be the flow of energy."

Penance is given high importance to purify one's soul. In the time cycle, Lord Rishabh started the
penance for one year at a stretch. The same tradition is followed even today. During the process of
penance, all the accumulated toxins in the cells of the body over a period of time start to melt
away. Since the body's energies are concentrated in cleaning and detoxification during the fasting
process, rest becomes a necessary adjunct. The body parts are recharged and relaxed. This
minimises physical ailments, increases strength and keeps body, mind and the hormonal balance in
tact.

26) Indefinable nature of maya:

What do we mean by maya, knowledge and ignorance?

Vedanta uses the expression anirvachaniya kyathi. Anirvachaniya means indefinable. Maya, by its
very nature defies definition and description. Who is the Creator? The Lord! What is the object that
was created? Jivatma! What is maya -- is it Lord the Creator, or jiva the object created that has the
property of maya? If jiva has maya, then jiva has come from maya. If God has maya, God is jiva.
Maya means ya ma sa maya. Ya means that, ma means not, sa means that which is maya. From
that which is not, He created the world.

Let me give a modern example.

 A king had 17 elephants. Then the king died. He had three sons. According to his will, the first son
was entitled to one-half of the number of elephants, the second to one-third, and the third to one-
ninth. The size of the share couldn't be changed. As 17 is an odd number, and difficult to share
among the three, they were unable to find a solution to the challenge. Fortunately for them, a wise
man was passing through their country. He was an old friend of their father's as well. The young
men described their predicament and asked for his help. The wise man asked them not to worry
and set about solving the problem immediately.

He added his elephant to the 17 elephants; they were now 18. He separated 9 elephants or one-
half of 18, and gave them to the first son. The second son was given six elephants or one-third of
18. Lastly, the third son was given two elephants, two being one ninth of 18. The total number of
elephants given away was 17 (9+6+2). The eighteenth elephant left was that of the wise man who
took his elephant back and left, with everybody happy and satisfied. The last elephant is like maya:
it came to solve a problem, and having solved it, it removes itself from the scene, leaving no trace
of its previous presence.

Here's another example: You are a king, sleeping, and you dream that you are a beggar. Your guru
appears in the dream and tells you that you are not a beggar, but a king. Similarly, you may be
under the delusion that you are paramatma, not jivatma. You are like the king who dreams he is a
beggar. The guru reveals that it is your delusion, and that it is maya that makes you think you are a
beggar. Which identity is maya, the king's or the beggar's? The king has only to wake up for
delusions to disappear.

"When and where can I experience enlightenment?" asked the student. The master replied, "Right
here, and right now."

"Then why don't I experience it," the student persisted. Because you do not see," said the master.
"Not seeing what," asked the student. "You don't see the flower, the tree, or the sun" the teacher
said patiently. "Yes", the student said, "I do see the flower, the tree, and the sun, but is there a
special way of seeing them?"

The master said, "No, there is no special way, you can look at them from an ordinary perspective".
Then with a tone of finality, the master added, "In order to see, you must be awake, but you are
asleep."

So wake up. Open your eyes.

27) Universality of outlook:

It matters not whether the seer who has the insight has dreamed his way to the truth in the shadow of the
temple or the tabernacle, the church or the mosque.

Those who have seen the radiant vision of the Divine, protest against the exaggerated importance attached to
outward forms...

The true seer is gifted with a universality of outlook, and certain sensitiveness to the impulses and emotions
which dominate the rich and varied human nature. He whose consciousness is anchored in God cannot deny
any expression of life as utterly erroneous. He is convinced of the inexhaustibility of the nature of God and the
infinite number of its possible manifestations.

Intellectual representations of religious mystery are relative and symbolic. As Plato would say, our accounts of
God are likely stories, but all the same legendary. Not one of them is full and final. We are like little children on
the seashore trying to fill our shells with water from the sea. While we cannot exhaust the waters of the deep
by means of our shells, every drop that we attempt to gather into our tiny shells is a part of the authentic
waters. Our intellectual representations differ simply because they bring out different facets of the one central
reality.

From the rishis or seers of the Upanishads to Tagore and Gandhi, the Hindu has acknowledged that truth
wears vestures of many colours and speaks in strange tongues. The mystics of other denominations have also
testified to this. Boehme says: 'Consider the birds in our forests; they praise God each in his own way, in
diverse tones and fashions."...

Bearing in mind this great truth, Hinduism developed an attitude of comprehensive charity instead of a fanatic
faith in an inflexible creed. It accepted the multiplicity of aboriginal gods and others which originated, most of
them, outside the Aryan tradition, and justified them all. It brought together into one whole all believers in
God. Many sects professing many different beliefs live within the Hindu fold. Heresy hunting, the favourite
game of many religions, is singularly absent from Hinduism.

Hinduism is wholly free from the strange obsession of some faiths that the acceptance of a particular religious
metaphysic is necessary for salvation, and non-acceptance thereof is a heinous sin meriting eternal
punishment in hell. Here and there outbursts of sectarian fanaticism are found recorded in the literature of
the Hindus, which indicate the first effects of the conflicts of the different groups brought together into the
one fold; but the main note of Hinduism is one of respect and goodwill for other creeds.

When a worshipper of Vishnu has a feeling in his heart against a worshipper of Shiva and he bowed before the
image of Vishnu, the face of the image divided itself in half and Shiva appeared on one side and Vishnu on the
other, and the two smiling as one face on the bigoted worshipper told him that Vishnu and Shiva are one. The
story is significant.

In a sense, Hinduism may be regarded as the first example in the world of a missionary religion. Only its
missionary spirit is different from that associated with proselytizing creeds. It did not regard it as its mission to
convert humanity to any one opinion. For what counts is conduct and not belief. Worshippers of different
gods and followers of different rites were taken into the Hindu fold....

The gods of the Rig Veda and the ghosts of the Atharva Veda melted and coalesced under the powerful
solvent of philosophy into one supreme reality which, according to the qualities with which our imagination
invests it, goes by this name or that.

28) Liberation is freedom from the finite:

Form is a wave perceived by the ocean of consciousness in an attempt to understand its own
formlessness. This duality is imagined and the sense of am-ness crystallises as a discrete entity that
thrives on other forms or cognising entities to assert its own form.

It seeks cognisance from other forms to recognise its own transient form. What is eternal is the
formlessness that is the precursor of form.

Form is obsessed with tangibility. The sense organs are mere instruments to reinforce this belief in
form as the true self. The form continues to believe it is a discrete independent entity. It has total
conviction in these deceptive sensory modalities of perception.

Relativity is based on the fact that perception changes as the observer's state changes. One form
cannot understand the precise nature of another form. Heisenberg's Uncertainty Principle also
underlines the shortcomings of our sensory perceptive modalities, where the senses cannot
determine the precise position and velocity of a particle simultaneously.

Sensory modalities can never fathom formlessness. Formlessness transcends the senses. When
form has to decipher the formless it must first abandon the conviction of its own form. The brain
has various centres which serve as destinations for perceptive inputs. It therefore has a strong
discriminatory ability to separate the subject from the object. This discrimination is mediated via
the sense organs and is the most powerful tool for effecting duality. Comprehension is totally a
derivative of the sense organs.

There are many 'silent areas' in the brain whose exact function is not known. These areas could be
mediating supra-sensory cognition, cognition that is not based on a subject-object dichotomy,
cognition that uses itself to recognise itself. Awareness of the true self is beyond the mediation of
conventional sensory modalities and the dichotomy of knower and knowledge. There is nothing like
ignorance because ignorance also is a manifestation of awareness. Awareness itself manifests as
knowledge or ignorance. Both are just states.

Consciousness exists as both personalised and impersonalised states. Impersonalised

consciousness is supra-sensory. It just exists and does not need a cognitive entity as a medium to
be aware of itself. It does not have any time space definitions because these are for the finite. The
Infinite Unmanifest has the privilege of manifesting as the finite. But the finite has severe
limitations in perceiving the Infinite. Its identity as a finite entity is based on amnesia of its
infiniteness.

Creation is the dream of consciousness. There is no logic to this dream. Realisation is when
consciousness awakes from its own dream. Till consciousness is in a dream state, illusion persists.
The brain is a programme for effecting the dream of consciousness. Myriad forms of creation exist
merely as functions of this cognitive programme.

Matter or form owes its existence to this programme of deception. This programme also has
software that ensures total belief in the illusion that it creates. Any attempt to understand the self
– as just a manifestation of the formless – is futile in the dream state. The entity that endeavours to
do so is also part of that dream. Therefore liberation is not of a person but from the person.
Liberation is deliverance from the finite and its futile attempts to comprehend the infinite. It is
when the infinite wakes up from the dream of being finite – cognition that can recognise itself as
absolute and not resort to duality to assert itself.
 29) He brings hope:

Kamala Balachandran talks about what makes the Sundarakandam the most significant canto of
the Ramayana

The Ramayana and Mahabharata are mahakavyas or greatly revered epics that detail the story of
great kings, their heroic deeds and the victory of good over evil. However, tradition sanctions daily
recitation of verses only from the Ramayana by householders. This is because Rama was a maryada
purusha, an ideal human being. He was an embodiment of all virtues and as such his life story
underlines the ideal qualities that every human ought to strive to imbibe.

While the recitation of the entire Ramayana is considered meritorious, Sundarakandam Parayanam
or the study of the canto titled Sundarakandam is considered particularly significant. It is
considered equivalent to the study of the whole of the Ramayana. There is also a strong belief
among the pious that recital of Sundarakandam would lift the devotee out of every difficult
situation and help him attain success in his endeavours.

What is it that makes this text so special? Valmiki's Ramayana consists of 24,000 verses divided into
six kandams or cantos. Sundarakandam is the fifth canto and it contains 2,885 verses. This section
begins with Hanuman poised to take off from the hills at the edge of the mainland. The powerful
monkey leaps across the sea towards the South. After overcoming many dangerous hurdles en
route, he lands on Lankan soil. He then begins a thorough but futile search for Rama's wife Sita in
Ravana's palaces. Hanuman finally locates her in a garden. He meets her and infuses faith in her
that Rama would soon arrive to rescue her. Hanuman valiantly fights the many rakshasas or
demons and gets to meet Ravana, the rakshasa king himself. As a messenger, he boldly tells Ravana
to surrender to Rama and prevent the destruction of Lanka. Ravana reacts by setting the monkey's
tail on fire. Hanuman frees himself and with his burning tail, sets most of Lanka ablaze. He then
leaps across the ocean once gain and reports the discovery of Sita to Rama.

The Sundarakandam is thus entirely about Hanuman and his success. There is nothing here in
praise of Rama. Why then is this particular section considered as the most potent section of the
entire epic?

Philosopher devotees say it is because of the hidden allegorical meaning in the whole narrative.
The search by Hanuman is represented as the quest of the awakened spiritual aspirant to cross
over the ocean of samsara and seek the divine. The arduous search undertaken with faith in the
Supreme Spirit ends with the discovery of Divinity which is represented by Sita.

For the majority of us who function at materialistic levels, the Sundarakandam is significant at a
different plane as well. The verses detailing the many hurdles encountered by Hanuman provide
the devotee the assurance that if you were to pursue your goal with steadfastness and with faith in
your chosen god, you would eventually be successful. Insurmountable hurdles may crop up en
route. But they cannot deter you if you apply yourself totally to the task, with complete faith in
yourself and in the Lord.

The turn in the fortunes of Sita is another important happening. The position of Sita Devi, trapped
in the midst of the rakshsas seems bleak and hopeless. Yet she remains unflinching in her devotion
to Rama. At the nick of time, just when Sita begins to lose hope and prepares, in utter desperation,
to commit suicide, the messenger of hope appears overhead in the form of Hanuman. The
Sundarakandam here carries the message that steadfast devotion has the power to bring on
miraculous change in fortune and freedom from sorrows.

So while the rest of the Ramayana focuses on Rama the ideal man, Sundarakandam carries the
message of the divinity of Rama. Through devotion to Rama, a devotee can achieve the impossible
or be rescued from the pits of desolation. This canto infuses faith and confidence, and reveals the
truth that under no circumstances, should one give up on life.

30) The concept of emptiness is such a paradox:

Shunyata is a key concept in Buddhist philosophy, more specifically in the ontology of Mahayana
Buddhism: ''Form is emptiness, and emptiness is form.'' This is the paradox of the concept .

Emptiness is not to be confused with nothingness. Emptiness is non-existence but not nothingness.
Also, it is not non-reality. Emptiness means that an object, animate or inanimate, does not have its
own existence independently. It has its meaning and existence only when all the elements or
components it is made of come into play and we can understand and impute its existence clearly.

By way of explanation, we are asked to observe a cup or any other container. Is the cup empty
when it does not contain any liquid or solid in it? We say yes, it's empty. But is it really empty? No,
it's not. It is full of air. Even when the glass is in a state of vacuum, it is not empty. It still contains
space, radiation and maybe light.

Therefore the Buddhist point of view differs from convention. The cup is always full of something or
the other. To describe it philosophically, the cup is devoid of its inherent existence. It has come into
existence because of many other conditions coming into play.

It is because of these intricacies that the Buddhist concept of emptiness is often taken as nihilism.
Scholars opine that western philosophy probably had a role in creating this misconception. Nihilism
as a concept means that reality is unknown and unknowable, and that nothing exists. Whereas the
Buddhist concept of emptiness says that ultimate reality is knowable, and that in no case should
the concept of emptiness be taken to mean nothingness.

Plato held the view that there is an ideal essence in everything that we have around us, whether
animate or inanimate. After all, ''the essence of the cup ultimately exists in the realm of the mind.''
The Dalai Lama says that Shunyata is the absence of an absolute essence or independent existence.
If a thing exists, it is because of several other factors.

One might as well ask: Is it possible to have a partless phenomenon? According to the Madhyamika
school of thought, there can be no phenomenon without constituents. Every phenomenon in the
universe has to have parts or constituents to come into being.

The Dalai Lama's book, Art of Living , makes our understanding of the perception of reality clearer.
He says, ''as your insight into the ultimate nature is deepened and enhanced, you will develop a
perception of reality from which you will perceive phenomena and events as sort of illusory. And
that mode of perceiving reality will permeate all your interactions with reality.
Even emptiness itself, which is seen as the ultimate nature of reality, is not absolute, nor does it
exist independently. We cannot conceive of emptiness as independent of a basis of phenomenon,
because when we examine the nature of reality, we find that emptiness itself is an object. Look for
its essence and we will find that it is empty of inherent existence. Therefore, the Buddha taught of
the emptiness of emptiness.''

31) The gods came afterwards…

Contrary to what many believe, India in Vedic times had a robust tradition of philosophic
speculation, scepticism and rejection of dominant philosophies in favour of more liberal ,inclusive
thought ;it is the birthplace of the world's first materialist philosophical system. It was only after the
medieval ages that questioning was stifled by ritualism and canonical ideas ...

One of the most abiding perceptions about India is that it is a land of uncritical beliefs steeped in
monolithic ancient wisdom cemented by unchanging social practices. Westerners, mainly British
colonialists, have largely contributed to this image though some nationalists added to it, seizing
upon a fabled past to fight the intruders. Modern-day revivalists, too, have used this image for
theocratic ambitions.

But the truth - confirmed by historical evidence - is that since the time of the Vedas there has been
a strong tradition of philosophic speculation, scepticism and even rejection of dominant
philosophies in favour of heterodox thought. India has for long been the philosophical equivalent of
a bazaar - with its noise and chaos, heated arguments and hair-splitting - of shifting moods and
tempers. And among them was the first-ever materialist philosophical system that the world has
known.

To trace the history of Indian materialism, we have to go back to the pastoral Vedic society and its
thought processes. Rig Veda, the oldest existing canonical work on earth and the mainstay of Hindu
philosophy, contains an astonishing brand of free speculation:

Who really knows? Who will here proclaim it?

Whence was it produced? Whence is this creation?
The gods came afterwards, with the creation of this universe.
Who then knows whence it has arisen?
Whence this creation has arisen - perhaps it has
formed itself, or perhaps it did not
The one who looks down on it, in the highest heaven,
Only he knows - or perhaps he does not know.

That's from the celebrated 'Creation Hymn' (Nasadiya Sukta) in the tenth chapter of the Rig Veda.
The sages are speculating about the most fundamental question of philosophy - how did this
universe originate? They are even willing to say that the gods came afterwards and that even the
all-pervading spirit may or may not know the answer. And, remember, this is roughly 1400 BCE.

The Vedas also refer to a trend of thinking called the svabhava-vada, which is naturalism. This
philosophy tries to understand reality by natural causes, refusing to accept supernatural
intervention in what exists.

Perhaps as a result of the strong philosophical tradition thus set up, where people freely and boldly
speculate on fundamental questions of existence, consciousness, creation and human practice,
there evolved different streams of thought coalescing into distinct schools of philosophy. Between
them, they covered all the variations of deductions that humans can make in trying to understand
reality.

There were six astika (orthodox) schools upholding the Vedas. Advaita was committed to the
primacy of a single supreme being, and concluded that matter is mere expression of it. The Dvaita
school tried to argue that both matter and spirit were real and coexisted. But Vaisheshika, a
philosophical school said to have been formulated by the rishi Kanaada, held that matter was made
up of atoms. Saankhya, another school which was founded by the rishi Kapila, too adopted a
materialistic method of exposition, although it had a dualistic philosophy, relying on purusha (self)
and prakriti (nature) as the two elements of reality.

The Bhagwad Gita, which is a distillate of the dominant mode of Hindu philosophy, too deals with
the question of matter-consciousness duality in its famous chapter 13,positing that while the
Brahman (the supreme spirit) lies beyond the material world and senses, it pervades nature and
body, and thus associates with it.

So there were mainstream schools of thought that had materialistic trappings - they even denied
the existence of a personified god. However, all of them ultimately accepted the primacy of the
Vedas, and hence of the principle of rebirth, and the law of karma. By doing so, they actually no
longer remained truly materialistic or atheistic.

But there was one school of philosophy, said to have been founded by the rishi Brihaspati, which
was avowedly materialistic and hence atheistic. It came to be known as the Charvaka school (from
a sage of that name in ca.600 BCE) or the Lokayata school (in Sanskrit,l ok is people and ayat is rules
or precepts).

That this school of thought remained widely popular over nearly two millennia can be gauged from
the fact that most of the important philosophical treatises and commentaries are at pains to refute
it. There is no surviving work of the Lokayatikas, but its shadow can be seen everywhere. Kautilya
and Patanjali refer to it; Sankaracharya devotes considerable space to its refutation, and followers
of Lokayata make an appearance in both the Ramayana and the Mahabharata. Even Abul Fazl's Ain-
e-Akbari, written in 1578,and Mobad's Dabistan, written in 1653,mentions the materialists.

Charvaka composed the Brihaspati-Sutra, spelling out the materialistic philosophy as derived from
its founder Brihaspati. Other major Lokayatikas, possibly contemporaries of Buddha, were Ajita
Kesakambli and Payasi. Debi Prasad Chattopadhyaya, the renowned historian of philosophy, says
that the Lokayatikas believed in the exclusive reality of the world we live in.

Thus: There is no heaven, no final liberation, nor any soul in another world.

Nor do the actions of the four castes, orders, etc, produce any real effect.

Clearly, they were opposed to the four varnas - the foundation of the caste system - and they
rejected rebirth and afterlife. So they broke away from the dominant Vedic tradition of the law of
karma.

It is often thought that the materialism espoused by the Lokayatikas implied some kind of
hedonism - the dedication to enjoyment of sensual pleasures, like the Greek Epicureans.
Chattopadhyaya has shown that this perception is inconsistent with all their known beliefs. It is
more likely that their opponents propagated this image in polemics against them.

Buddhism and Jainism, along with Lokayata, are all categorised as the nastika (heterodox) schools
of philosophy, because they reject the concept of a personal creator-god. The philosophy of
Buddhism and Jainism is often described as 'spiritual atheism', because while rejecting the creator
god, they uphold an all-encompassing spirit that pervades the universe. But it is only Lokayata that
takes a further step to espouse complete materialism, making matter the primary and only source
of creation and existence.

By medieval times, the great Indian tradition of philosophical speculation had been ground down
and stifled by ritualism and canonical thought. Amongst the common people, the ideas of the
materialists lived on, but incoherently. It was only when sections of the Indian population were
exposed to Western ideas in the 19th century that a revival of atheism and materialism took place.
Such individuals came from varied backgrounds - from Bhagat Singh, who embraced Marxist ideas
and wrote the famous pamphlet Why I am an Atheist to Jawaharlal Nehru, E V Ramasami Naicker
and Nobel laureate Subramaniam Chandrashekhar, the astrophysicist.

32) Seeking lasting happiness:

Impermanence, suffering, emptiness and selflessness. Buddhist monk Ven Geshe Lhakdor talks
about the four seals of dharma to Sonal Srivastava

What is the Buddhist perspective on impermanence?

Anything that is conditional and exists because of certain causes and conditions is impermanent.
We begin ageing from the moment we are born. Impermanence of death begins from the moment
of birth. Impermanence is the reality of life.

How does one deal with suffering?

All contaminated things bring suffering. You have to do away with negative emotions; they
contaminate the mind. You can reduce negative emotions by analytical meditation, and by
cultivating positive emotions. Buddha said "I have shown you the path of liberation; it's up to you
now." When you pray, understand the true meaning of prayer — it shouldn't be just an external
performance. It's important to bring transformation within to reduce negative emotions and to
enhance your peace and happiness. The suffering that we often experience is called suffering of
suffering in Buddhist texts. Suffering of suffering manifests in headaches and stomach aches. We
are not very good at dealing with this kind of suffering. The second kind of suffering that Buddha
identified is suffering of change. Initially, it's a kind of pleasure, but after a passage of time, it
becomes a source of suffering. Buddhist teachings say you are controlled by your mind; the
problem is the mind, which is dominated by negative emotions. Therefore, you need meditation to
help your mind create positive emotions. Increase the number of times that you meditate and you
will be able to feel positive emotions. If you are able to do that, you will become a good Buddhist
practitioner.
Does being attached lead to suffering? How can it be dealt with?
First of all, think that attachment will bring more problems; think that you can enjoy the same
material possession with attachment or without it. When you become attached to someone or
something, you get stuck; there is no freedom. Tibetan Buddhist teachers say that attachment is
like the falling of a drop of oil on a piece of cloth — it's difficult to separate. Attachment makes you
immobile. You need to repeatedly tell your mind that it's not healthy. Negative emotions can
obscure your mind; you can't see the reality; and without seeing the reality, you cannot be free.
When the mind is biased, you can't experience peace.

What is reality?
When you see a table, you know in reality there is a table. A lot depends on what are your views on
the table — is it ugly or nice. That's your perception. Similarly, impermanence is a reality, whether
you want to see it. It very much depends on your mind.

How is dependence different from attachment?

Dependence is reality. Your body and your mind are dependent on each other; you are dependent
on four elements. This is reality, because of it, you think that the object that you depend on has an
independent existence; that's a wrong perception.

What is the ultimate aim of the seeker?

The ultimate aim of a seeker is to attain unchanging and long-lasting happiness and peace for
himself and also for others. It cannot be attained materially, as it's dependent on a positive mental
outlook. If you train your mind, you will reach a time when you won't be affected by the ups and
downs of life. You develop equanimity.

What is the difference between selflessness and sacrifice?

Ordinarily you are there, I'm here, and therefore there is a self. When someone annoys you, you
get angry and you think that you don't need anyone and you can exist on your own, independently.
Selflessness means a lack of an independently existing Self. If you understand the relative nature of
Self, it will help you lessen negative emotions. In our daily lives, we act and think as if we are living
independently — that becomes a basis of all other negative emotions. When you see yourself as a
part of a larger conglomeration, of many pieces coming together and dependent on the outside
world, on the elements and food, then there will be no self-grasping. To liberate yourself, stop
clinging at the smaller notion of the self. Help others and if you cannot help others, don't harm
others.

How is the Tibetan School of Buddhism different from other schools of Buddhism?
Tibetan Buddhism includes both forms of Buddhist teachings. It's a complete form of Buddhism
taught by the Buddha. Although so much destruction has happened in Tibet, the practice still
remains and is successfully passed from one generation to another.

34) Working with values:

Professional life flowers best in situations where collaboration and partnership with others is the
norm and where there is mutual trust and understanding.

However, when employees are driven to deliver results on the basis of unhealthy comparisons,
there is trouble. When the Bhagavad Gita speaks of the need for action and remaining detached
from the fruits of one's action, it is saying what our elders often repeat to us: To work with
detachment.

Sometimes, hierarchy can help smooth the flow of development. An atmosphere of mutual trust
and give and take can ensure that participation is democratic. There are spiritual models of
functioning based on hierarchy that do promote spiritual growth. There are, however, also holistic
models that are more flexible and that ensure a two-way flow, where every aspect of our lives –
physical, psychological, emotional and social – is integrated.

This model requires participants to have spiritual and emotional maturity. A head honcho would
combine intellectual prowess with compassion and kindness and enforce discipline without
stepping on toes. The strengths of each individual would be tapped and together a family of
employees is created, anchored to eternal values.

A value-driven organisation has a different mindset. The open way of functioning ensures that each
individual is valued for what he can contribute. No unfavourable comparisons are made. If at all,
comparison is only meant to create a higher benchmark and so is aspirational.

Too much emphasis on academia and brilliance and on rewarding results has sometimes given rise
to lopsided priorities. What often get rewarded is superficial success, and not long-term
commitment and loyalty to the organisation or mission.

The business world is changing. Management practices are now increasingly including a spiritual
perspective. There is so much more listening than talking. There is a greater sense of cooperation
and collaboration in a spiritually empowered marketplace.

Although the younger generation is much more market savvy than the previous generation, they do
require spiritual inputs to cater holistically to changing environments and values. The words love,
acceptance and transformation are back in circulation in the workplace, thereby giving less room
for authoritarianism.

New Age spiritual teachers are faced with the task of conveying in contemporary easy-to-
understand terms the priceless messages contained in sacred texts of yore that explain eternal
values, so important for right thinking and living, whether at home or at the workplace. There is an
effort to find what unites rather than divides. The quest for eternal values like love, peace, joy and
fulfillment are being given fresh lease of life.

In the pursuit of holistic development of employer and employee, a professional worker is required
to be not just excellent in his job but also display evolved qualities that make him less militant and
more cooperative, less of a complainer and more of a doer. The more the employee is engaged in
service of others, the less he tends to focus on selfish motivations and ends that might sometimes
egg him to veer off the straight path. And service thus rendered with a positive and wholehearted
approach can only add to common benefit.

Definitely, there is a place for professional excellence in your working life. But that has to include
also spiritual progress that will get reflected in the quality of work you do as well as in the manner
in which you relate to others in the workplace and outside.
 35) Like Arjuna, seek counsel:

We often say that a human being is the noblest work of God, and that when God created this masterpiece He
gave it a mind, body and soul.

While the body is transitory and has a normal curve of birth, growth, maturity, decay and death and the mind
that is encased in the body also goes along the same route, the soul is beyond death and destruction and joins
the cosmic pool when it leaves the body. But God who created all living beings on this universe embedded
humans with a special characteristic – that of an intellect capable of knowing his non-being also! But apart
from this, our knowledge of the future is zero. We live in the past with our memories, we live in the present
with our pains and pleasures and we live in the future with vague guess work.

Just as the physical body is vulnerable to injury and disease the mind, too, suffers as a result of what we say
and do. Medical help is available with doctors and treatments for bringing the body back to good health. But
when the mind suffers an aberration owing to traumatic events the consequences can be tragic for all those
who are close to the person so affected and of course, the concerned individual. Treatment for disturbed
minds is not so easily accessible. Moreover, seeking psychiatric help is viewed as something only 'mad' people
do, and so there is a stigma attached.

Hence there is need for counselling centres and an openness to encourage people to come forward to seek
help. This will help reduce the anxiety and stress levels, leading to a better quality of life for individuals and
families and by extension, friends, colleagues and society as a whole. The more depressed you get, the more
anxiously you seek isolation that only deepens the depression.

We are no strangers to this state of mind. Arjuna was the earliest known victim of this kind of dejection when
the Mahabharata war was about to begin. His charioteer Lord Krishna empathised with Arjuna and took the
responsibility of pulling Arjuna out of his predicament. The result was the Bhagavad Gita. The dilemma of
Arjuna was that he found it unacceptable that he should wage war with his own kith and kin. Though as a
soldier his duty was to fight, how could he be happy after killing his relatives?

Krishna advised Arjuna to be more focussed on his duties and the vows he had taken so that he does not
suffer from inner conflict. The war was dharma yuddha, and when Draupadi was humiliated Arjuna had vowed
to fight for justice and bring the violators to book.When the land of the Pandavas was taken away by his
cousins fraudulently, he had fretted and fumed and vowed to remedy the adharma, the injustice, when the
time came. And now at the battlefield the time had indeed come.

In everyone's life there are uncertainties. We all go through inner conflicts. It would be a mistake to think that
all things are under our control. In times of frustration, dejection, grief and similar tragedies in life – it will be
foolish to abandon hope altogether. It would be wise and prudent to go to someone you can trust and
unburden your innermost feelings. Hope remains with us even when our own shadows do not. It is at times of
pitch darkness that you realise the importance of light. This light can be provided only by wise counsellors like
Lord Krishna.

36) Feel the connection :

Humanity warrants not only scientific solutions but also spiritual guidance in the path of caring for
our planet. I approached my spiritual guru, Swami Visharadananda, for advice.

A day doesn't pass without us reading or hearing the words 'climate change'. Politicians and
policymakers converged in Copenhagen in December last at the global climate change meet to find
ways to ease the crisis. Whatever comes out of it may not change much of what goes on in the day-
to-day lives of the people - be it the toxic pollution in their backyards or vanishing birds in their
gardens. They may go unnoticed.

The small house sparrows that once flourished in India are fast disappearing. In 2002, the World
Conservation Union added this most common bird in the endangered Red List because their
population declined by 50 per cent over the last 25 years. From England to India, these tiny birds
are facing possible extinction due to toxic chemical cocktails in their food chain.

Perhaps everyone knows that human creativity has built economies for decades that have been
resource-intensive with unprecedented toll on air, water, climate and nature itself. Somehow,
science has ignored the guiding spiritual and philosophical wisdom of ecology and human well-
being that has channelled human creativity and energy within ethical boundaries for centuries.
Humanity warrants not only scientific solutions but also spiritual guidance in the path of caring for
our planet. I approached my spiritual guru, Swami Visharadananda, for advice.

While speaking to Swamiji, I understood the basics of Vedanta philosophy that maintained
ecological balance for millennia in ancient India. Swamiji asked the simple but fundamental
question: How many now say 'thank you' daily to the sun for giving us energy, and nature for
sustaining our lives, and other life forms? How many would be willing to give up their excessive
materialistic pursuits to lead a simple life? We want to prove our greatness by egoistic worldly
possessions, inventions and discoveries, and ultimately end up shooting ourselves in the foot.

Swamiji's advice is simple - we must do work dutifully and selflessly without compromising on
ethics. Vedanta describes it eloquently as 'yajya' yaj meaning worship, harmonious association and
charity. While performing our duties, ego and selfish desires associated with name, fame, wealth
and material values should not predominate. The benefits obtained from selfless work should be
shared with others. Selfless work or karma yoga will lead us on the path to not only purification of
mind but also to freedom from desires that yield both pain and pleasure.
Small or large, all organisms are connected to each other, and nature has given us everything with
the expectation that we maintain balance to benefit all. If we do the contrary, we cannot avoid
disasters - be it the warming climate, melting icecaps, or rising sea levels. Each and every one of us
must play our role dutifully to simplify our lives in order to maintain the balance that includes
moral, ecological and societal aspects.

We were often told in high school history class that history repeats itself. So we ought to learn from
past mistakes to avoid making them again. For instance, after decades of using chemical fertilisers,
and after poisoning soil, water and air, we realised that organic farming is better. Nothing in the
ecosystem is redundant; each and every organism including humans has a role in sustaining and
maintaining the balance of nature but we often tend to forget the basics.

Confucius said, 'Life is really simple, but we insist on making it complicated'. One may ask - if we do
not respond wisely to making peace with our planet by simplifying our lives and doing our duties
ethically adhering to spiritual values, then what would happen? The answer has been given by
Anthony De Mello: "In a conflict between Nature and your brain, back Nature; if you fight her, she
will eventually destroy you." So it is time to reinvent the spiritual way of ecological living and the
road map can be clearly seen in Vedanta philosophy.

37) The reason we're here is to experience love:

We have come for some days to play. The body is temporary. We are actors and we are paid
according to our performances. Play your part well in the Vraja Leela, God's Play of Love, shaking
off desires and obsessions. Our duty is to watch His Leela as passive witnesses. Be always in a state
of svabhava, the natural state of Oneness with Him, free of all sense of want.

You are here to relish His rasa , to experience God's Love, to taste His Vraja Leela. This Leela is
symbolised by union, moving to and fro between the opposite poles like a pendulum, the
characteristic of duality and mental function. It is a stage where we are to enact our respective
roles for a stipulated period of time.

Duty is the first thing. Duty is karma or work. Perform your actions with sincerity and honesty. You
must act. There is no knowledge without karma . You are seeing, hearing, eating something... all
this is karma , and this karma is knowledge.

Whatever you do is karma . Actions and reactions in the mind lead to one's activity. Let the fruit of
action be decided and bestowed by Him because the result comes from Him. You cannot undertake
any work without a pragmatic end in view. So, you have to do your work, but without any desire for
the results. No sooner has the work been finished then the attachment evaporates. That should be
the attitude.

Work is worship when the sole frame of reference is the Soul, the vibrant Mahanam, God's Name
within your heart. Every bit of work is worship. But the moment any kind of work grips your
consciousness as the one thing indispensable and it stems the tide of your life, it is invested with
multiple nuances and drives your ego. It lacks spirituality. In the body of a person resides Govinda
or Supreme Truth, so the body is to be treated as His temple and taken care of. Eat, drink, do
everything, but remember Him, residing in you. To move according to nature is the only safe
course.
 You have come here to do all sorts of acting. You are a guest. Your body is a temporary place to
enjoy God in Maya , the creative force of God, which manifests in ever-changing nature...

My body is an ashram, the temple of God, a temporary place to enjoy Him in Prakriti or Nature and
it is God's Grace. We have come with mind, senses, desires and attachments. We shall have to give
something to them. If you stop everything, they will revolt.

The object of our being born on earth is to relish the joy of God's love. It is human tendency to act
under compulsion of innumerable temptations and attachments. But even being involved in all this,
human birth is a blessing. How ineffably is this world filled with beauty and flavour! We have come
to experience it. However, we have become otherwise engaged. Be always with God's Name then
the objective with which you have come here will be realised.

An individual can at best put in effort, regardless of the result. Work is one's own dharma . Work
itself is sacrifice. Work is penance. God is there, ready to hold your hand and walk with you. So do
not worry or be afraid. We are here to enjoy His Play, remember Him with love and remain in the
natural state.

38) Prison-house to playground:

Do you want to live life as a puppet, or become master of the universe?

Discover your own power. The universe will then transform from a prison-house to a playground. You will
enjoy every moment of your life and gain access to the transcendental as well.

We tend to think that material life and spiritual life are incompatible; that in order to evolve spiritually one
must give up material life. Krishna assures the sincere aspirant of both spiritual enlightenment as well as
worldly success. The Bhagavad Gita does not promise a vague, post mortem happiness. The benefits can be
reaped here and now to gain material prosperity, happiness as well as spiritual growth. The accent is on
consistency of purpose and depth of feeling. Pursue your goal constantly and devotedly and you will achieve
it. Whatever action you perform, whatever you perceive, whatever you offer, give or strive for, do it as an
offering to God, converting mundane actions to acts of worship. You will be freed from the bondage of actions
that yield good and bad results.
Ignorant of their potential, the deluded ignore the Spirit and get mired in the world -- performing futile actions
and acquiring superficial knowledge, they are unable to discriminate. They fritter their lives away in pursuit of
petty, insignificant things. Great souls, anchored in the higher Goal, worship the Spirit single-pointedly. They
dedicate all actions to the ideal – Karma Yoga. They endeavour to root out hatred and instil love for all beings
– Bhakti Yoga. They are firm in resolve, determined in their pursuit till the goal is attained – Jnana Yoga. They
align both head and heart with the Truth. They constantly yearn for liberation. They attain total freedom from
the pairs of opposites and endeavour to achieve union with Atman.

Spiritual evolution is not the privilege of a few people. Krishna accepts even the rajasika (passionate) and
tamasika (lethargic) and offers them liberation. Nobody is disqualified provided they choose the right path.
Everyone has access to the supreme Goal. The spiritually evolved ones -- with a serene mind and sharp
intellect -- understand the nature of the world as anitya, impermanent and asukha, joyless. They know they
can experience true bliss that is abiding, by looking within.

Krishna encapsulates the entire spiritual path in one verse at the end. Fix your mind on Me – Jnana Yoga. The
intellect fixes realisation as the goal and constantly discriminates between the real and unreal, permanent and
passing, eternal and ephemeral. Be My devotee – Bhakti Yoga. Feel for the ideal, pour your heart out to God.
Be loyal. Surrender helps calm the mind. It empowers you to go through ordeals. Sacrifice to Me – Karma
Yoga. Work hard. Act in a spirit of sacrifice and service for common welfare.

Dedicate your actions to the Goal. Dissolve your ego. Place your head and heart at the feet of the Lord. Thus,
with Me as the supreme Goal you shall come to Me.

As you think so shall you be. Most people change their lifestyles, clothing, and food. Some might relocate to an
Ashram or go away to the Himalayas – but pay scant regard to their thoughts which are still focused on the
world. The only thing you need to change is your thoughts. Nothing else. Elevate your thoughts to the Spirit
and the world will be at your feet. The fringe benefit of spiritual life is material success.

39) Neither a beginning, nor an end :

Jaina cosmogony offers a different perspective of creation, time and the cycle of life, writes Ashok Vohra...
In Jainism, the study of the cosmos talks about a cyclical notion of time. Cosmic cycles, according to Jain
doctrines, comprise utsarpini - the age of expansion, and avasarpini - the age of contraction or decay. We are
in the avasarpini age. Based on this conception of time the Jainas conclude that the belief in a definite
beginning of the cosmic universe is illogical and unconceivable. For, if time is cyclical, then, as in a circle there
is no definite starting point, for time, too, there cannot be such a point. Any point, depending upon one's need
and context, can be taken to be the starting point.

Jainas do not believe in a God who creates the universe. Because, if there were a Creator God, then one would
have to logically infer that the said God was 'non-creative' before the beginning of the universe and then,
suddenly, without any apparent reason, simply changed His mind to become creative. Such a conception of
God is thought to be illogical.

Therefore, the universe comprising jivas or souls, and ajivas or beings that have no souls, has to be eternal.
Ajivas are objects of enjoyment of jivas. The jiva is a knower and an actor who enjoys the rewards of his deeds,
that is, karmas. Jivas are happy or miserable in accordance with the deeds they have accumulated in their
present or past lives.

Jivas are identified with consciousness. Consciousness is not an accidental product of matter as was believed
by the Carvakas, the materialists. Jivas, on the other hand, can exist independently of the body. The
association of jivas with the body is the sole cause of birth and death and it is not their essential property. It is
a paryaaya - a modification of the soul. Just as muddiness of water is a modification in the true nature of water
due to the water's accidental mixing with soil, the modification of the jiva as bonded is the outcome of its
accidental association with its karmas. Depending on the kind of or intensity of karmic bondage, the souls that
dwell in the cosmos are classified into four kinds. First there are gods or devas. These gods are embodied
beings. They dwell in the heavens. They are higher (more evolved) than human beings in the scale of
evolution. They, however, are subject to birth and death, just like human beings. Due to their accumulated
good karmas they are born in the heavens, they enjoy the fruits of their deeds, and die when the effects of
their good deeds are exhausted. Nevertheless, to attain liberation - liberation from the bonds of karma - devas
have to be born on earth in the form of human beings.

Human beings are the second group of jivas inhabiting the cosmos. Triyaks - animals and the vegetable
kingdom form the third group of jivas and they occupy a place lower on the evolutionary scale than do human
beings. The group of jivas lowest in the order are called naaraks - the beings inhabiting 'Hell' or the lower
nether regions. These four groups are in bondage. They are subject to the cycle of birth and death because of
their ignorance about their true nature that is essentially pure, perfect, conscious, all-encompassing and
divine. To become a kevali or the liberated soul, one has to make efforts and follow the threefold path of right
faith - faith in the teachings of the Jainas, right knowledge - comprehensive understanding of these teachings,
and right conduct (practicing the five vows, namely, ahimsa or nonviolence, satya or truth, asteya or non-
stealing, brahmcarya or celibacy, and aparigraha or non-attachment with the world. The jiva who realises its
true nature transcends the world of relativity and evolves to the stage where there is no desire, no more
action and consequently no limitation and bondage. The pure jiva is known as the siddha, kevalajnani or the
perfected soul. As opposed to it, the samsari jiva - the jiva in the world - is invariably incarnated in a material
body. The sansari jiva in his understanding of reality is limited by the organs of his sense perception and
thought, and the siddha has a direct, immediate, intuitive, non-perceptual and non-conceptual grasp of his
true nature as well as reality.

40) Prophet said be realistic:

The Prophet's Mecca strategy was based on realism. Realism is an essential part of the teachings of
Islam.

When the Prophet of Islam started his mission in Mecca, during the first 13 years he had to face
severe opposition from leaders of the Quraysh tribe who ruled Mecca. To counter the atrocities
committed by the Quraysh, Umar Farooq, the Prophet's companion, sought permission for an
armed conflict with the Quraysh. But the Prophet was not in favour of confrontation. Conflict, he
realised, would have been counterproductive in this case. The Prophet's Mecca strategy was based
on realism. Realism is an essential part of the teachings of Islam.

There are two ways of dealing with a problem. One is planned action after due consideration. The
other is impulsive action driven by emotion, without a thought for possible consequences. The
Prophet followed the first; he avoided confronting those hostile to him and migrated from Mecca
to Medina.

While in Medina, the Prophet dreamt that he and his companions were performing Umra in Mecca.
Prophet Muhammad and his followers set out on a peaceful journey to Mecca. When they reached
Hudaibiyyah near Mecca, the Quraysh stopped them. At this point, the Prophet started
negotiations for peace with the Meccans. The Hudaibiyyah Pact, a 10-year no-war pact, was signed
between Muhammad and the people of Mecca. One clause laid down was that the Prophet would
not enter Mecca. He had to return to Medina from Hudaibiyyah. The conditions he'd agreed to
were disadvantageous to Prophet Muhammad and his companions, but he realised the importance
of a treaty that guaranteed peace in the region for a decade, and enable him to teach Islam
unhindered.

A non-confrontationist approach was preferred. The Prophet was a stronger believer of status quo
– not just accepting a situation passively but taking action of an exalted nature. Controversies are
sorted out. At this stage, the unwise think that if they surrender, their prestige will suffer. However,
a wise person refrains from entering into any further conflict, as that only results in greater losses.
With an unemotional approach and reasonable thinking, both sides can move away from the point
of conflict and find ways to resolve the issue. The Prophet did exactly that. He removed away from
the area of conflict and diverted his energies to the peaceful propagation of Islam.

The Prophet firmly believed that one should not react impulsively to a problem. It's better to find a
way out using the opportunities available. Even if one has to accept all the conditions of the
opponent, to begin with, it might be pragmatic to do so.
After sorting out controversial issues, one can strengthen oneself to the point where the equation
of power changes and the issue gets resolved without any conflict. This is what the Prophet did at
Hudaibiyyah.
 After he returned to Medina, two years later, as a result of his preaching, there was an enormous
increase in the number of his companions. And when the Meccans violated the pact, the Prophet
marched with his companions peacefully towards Mecca. The peace treaty gave the Prophet the
opportunity to strengthen himself. Seeing the increased number of his followers, the Meccans
embraced Islam without any bloodshed.

It's in nature's scheme of things that where there are problems, there are also opportunities.
Success can be attained simply by availing of those opportunities. But people generally get
entangled in problems thinking that unless hurdles are first removed, the journey ahead cannot be
undertaken.

41) Mind set: Welfare is wisdom

First, they whipped a girl in public because she was "seen" with a man who was not her husband. Then, they
imposed Jizya on the Sikhs. Recently, they gunned down a couple for trying to elope. And now the latest:
Taliban say that democracy is a Western concept and incompatible with Shariah.

But here's a question: Is the Taliban compatible with the Shariah? They are trying to impose it in the way Zia
ul-Haq and Jaafar Nemeiri did in the 1970s and 1980s. The Taliban seem to understand Shariah as no more
than a set of tough laws and harsh punishments.

Is this accurate? Not according to some hadith, which means sayings and actions of Prophet Muhammad.
There are many Quranic verses that explain the Shariah as a civilizing ideology. Sufis' understanding of Islam
also presents Shariah as a caring message of social service.

The Quran mentions Jizya, the tax levied on non-Muslim citizens of an Islamic state but only in lieu of military
service. This, because an Islamic state cannot force military service on non-Muslims. But, a non-Muslim citizen
willing to serve in the army would be exempt from Jizya. In any case, Shariah says this tax should secure non-
Muslim citizens many rights and privileges, which it would be hard to believe the trigger-happy Taliban
granting to the Sikhs. Many believe the Taliban imposed the tax to humiliate the Sikh community, rather than
uphold the Quran.

It is hard to understand how the Taliban justify opposition to "Western" democracy. A recent study by John
Esposito, professor of Islamic Studies at Georgetown University, concluded that most modern Islamists
support democracy even as they interpret Shariah as a way of life. This is in line with the thinking of many
prominent medieval Islamicists. For example, al-Ghazali, one of the greatest Islamic Jurists, theologian and
mystical thinker, described the Shariah's purpose as ensuring the welfare of man. Sunni jurist and thinker Ibn
Qayyim also believed that "the basis of the Shariah is wisdom and welfare of the people... This welfare lies in
complete justice, mercy, well being and wisdom. Any thing that departs from justice to oppression, from
mercy to harshness, from welfare to misery and from wisdom to folly has nothing to do with Shariah."

That was how the early Muslims understood and implemented the Shariah. It is well known that the second
caliph, Umar, was pious and had an admirable method of governance. Mahatma Gandhi was greatly
impressed by Umar. Even though this caliph lived and ruled in an age that believed moral dereliction needed
to be punished by the whip, Umar started putting people behind bars for such crimes. It was clear that his
approach to crime and punishment was kindness. According to one account, a girl who committed an
indiscretion, tried to commit suicide for fear of harsh punishment. She was saved and repented sincerely. A
man, who did not know of the girl's misdemeanours, sought her hand in marriage. The girl's guardian asked
Umar for advice. Should he tell all to the suitor? Umar reprimanded the questioner, saying don't reveal what
God has hidden. He also urged him to marry off the girl with customary fanfare.

There are many lessons from this and other stories about Umar, not least his secret nightly trips to check on
the welfare of his subjects. During one such nocturnal outing, he came upon a house where he could hear a
man singing loudly. He knocked on the door but received no response, so he climbed over the wall and saw
that the man was enjoying women and wine along with the song. But the culprit coolly told Umar that the
caliph had sinned three times more than he. "First, God has forbidden you from prying into one's privacy but
you have spied on me. Second, God has ordained that private houses be entered through the door but you
jumped up on the wall to look inside my house. Third, God has ordered that no one enter a house without its
owner's permission but you have done so against this clear Quranic injunction." Umar admitted he was in the
wrong and apologized profusely.

Is it possible to see this self-correctional, enlightened form of Islamicism among Taliban rulers? The Swat
Valley abounds in problems, including poverty and illiteracy. Why can't the Taliban deal with these first? If
they did, Islam would become relevant to the local people.

At least some of the problem with a hardline interpretation of Shariah is the lack of knowledge of Islamic
history. Mutual consultation was the hallmark of the early Muslims who ruled the Islamic state they built
immediately after the Prophet's death.

Various election and selection procedures were adopted to appoint a caliph but he assumed office only after
the common man approved the choice.

The Talibans' excesses and their threats to impose their brand of Shariah on the whole of Pakistan have not
gone unchallenged. Intellectuals have been very critical. But the Pakistan government seems confused. On the
one hand, it has signed an agreement with the Taliban; meanwhile, it bombs Taliban targets in other parts of
the country. It almost appears to be a clever move to use the Taliban threat to secure billions of dollars in aid.
But perhaps such strategies too have nothing to do with Shariah.

42) The slow and steady get to know the ultimate:

Slow and steady wins the race-so goes the proverb. Spiritual developments leading to nirvana or
truth-realisation take a long period of time following strict adherence to certain principles.
Ratnakar, the dreaded dacoit, was transformed as Valmiki, and he wrote the Ramayana, after long
years of meditation.

In the story of the Pandavas, Arjuna was blessed with the divine grace of Krishna, but as the Lord
Himself reminded Arjuna, before attaining this state Arjuna had to pass through many births which
he totally forgot. The Jataka tales say that the Buddha had to experience several births before
being enlightened.

Spiritual development is a slow process demanding sustained and committed effort. Some might
think it to be a boring process; however, it is highly rewarding one for it brings lasting peace to an
avid seeker. Spirituality cannot however be thrust upon anybody nor can the process of spiritual
evolution and the learning process be crunched as a crash course. Any forcible attempt in this
regard proves futile.

To attain nirvana or divine enlightment is the ultimate goal of human life and surely this is the
supreme divine gift a real seeker can ever think of because in this mundane world any other
material gain is considered trivial in comparison.

In physical science, we come across an interesting analogy of the spiritual path in the form of one
reversible path. In thermodynamics, work can be accomplished by two different ways, namely, the
reversible and the irreversible ways. All natural processes are called irreversible, as they take place
abruptly or spontaneously. As for example, water flows spontaneously from a high level to a low
level, or a gas inside a cylinder comes out of its own if there is a leak in it and by so doing they also
make changes in the surroundings.

However, the reversible path is completely different, although one can accomplish a change both
reversibly and irreversibly. The result is however different in the two cases as the mechanisms of
the two paths are quite different. A reversible path is a slow process, so much so that the change
does not affect the ambience at all, or in the language of thermodynamics it is always in
equilibrium with the surroundings in terms of some variable factors, namely, pressure and
temperature.

Because of the slowness of the process as also the fact that it does not inflict any injury to the
surroundings, it takes a pretty long time, to go from one state to another state.

In order to get maximum benefit, one is to follow the reversible path. The irreversible path yields
much less in comparison as the path involves sudden changes. So in the physical plane also, a
disciplined effort yields maximum dividends than in the case of indisciplined one.

Reversible path can also be reversed to the initial state without disturbing the surroundings in the
same way as followed in the forward moving case. The resemblance here is also surprising as a
divine seeker in the exalted state may slowly come down to the normal state for the benefit of
mankind.

Now, the question arises as to why slowness becomes the prerequisite for attaining spiritual
enlightenment to human beings. The plausible answer may be that the human mind is so expansive
and the fastest moving complex system, which is otherwise almost impossible to restrain, needs
the nagging slowness for a considerable period of time as the perfect antidote to control it, so that
each and every minutest level of mind can be focused and sensitized to the maximum effect.

43) All reality is relative:

Ahimsa, the most important tenet in Jainism, explores the psychological intent to hurt and harm
another and turns the focus inward from an actual act of violence to the intentionality of the act.

Ahimsa is seen as the abjuring of violent and hurtful thoughts for another, possible only when we
realise the relevance of `parasparopagraho jivanam' - the concept of interdependence. All life is
inextricably connected and ahimsa is nothing but expression and mindfulness of natural empathy
for another.

Ahimsa, an ethical principle, is rooted in the Jaina metaphysics of anekantavada which details the
many-sidedness or anekanta of reality; that no single point of view can be construed as being the
whole truth. The story of the five blind men who gave their own perspective of the elephant is a
good example of the way we tend to see one or two aspects of anything and perhaps jump to the
conclusion that what we perceive to be is the whole truth, whereas it is not the only truth. There
could be as many versions of the truth as there are those trying to comprehend it.

The philosophical concept of anekantavada is further elaborated upon in the abstruse logic of
'saptabhanginaya'--- the doctrine of seven conditioned predications, wherein each statement is
expressed from seven different relative points of view, and each view is prefixed by a "maybe" or
"relatively" (syad), so perhaps a thing is real, and perhaps it isn't, in relative terms, and it could be
both real and unreal. Similarly, something could be indescribable, maybe real but indescribable.
This dialectic of the relativity of knowledge, popularly known as syadvad, rules out any categorical
or absolutist pronouncement, and shows how each judgment can effectively be only relative and
conditional. Syadvad dissects the empirical world psychologically, and in so doing, seeks to reveal
the relativity of the mind itself.

This theory of dealing with partial truths is also the philosophical basis for ethical living with the
principle of ahimsa, for it prepares the ground for acceptance and respect of opposing views. This
would help introspection of one's own claims and enable respecting varied opinions.

Anekantavada is positioned midway between the Vedantic assertion of Brahmn as Absolute and
the Buddhist postulation of 'change as permanent' and offers its own pragmatic blueprint for a
more peaceful existence, where all views are accommodated out of the belief that all minds are
relatively conditioned, and are actually interdependent. But this analysis of the empirical world is
also ironically meant to be a call to the path of renunciation, after having understood the unreal
and relative nature of things, and who, through right conduct, right faith and right reflection, has
progressively detached himself from externalities and is now ready to follow and attain the
 `Mahavira state of mind' -- "where karmic matter has thinned out and the soul expands to be one
with the cosmos."

Anekantavada is the cornerstone of Jaina thought, the metaphysics of which defines the Jaina
ethical way of living with compassion through the five anuvratas laid down for the shraviks or
laypersons. The five anuvratas are: ahimsa, satya, asteya or non-stealing, brahmacharya or celibacy
and aparigraha or non-possession. It then provides, in rare cases, the trigger to pursue the Jaina
ideal of renunciation -- Kaivalya-Jnana - possible by living the ascetic life of a sramana. This was
how Mahavira set out in search of the real nature of reality, to explore what lay beyond the
contours of the conditioned mind.

44) Younger versus older:

Fathers killing their sons is a recurrent theme in Greek mythology. The first to lead the gods is Uranus. When
he is killed, Cronus the Titan takes his place. When Cronus is killed, Zeus the Olympian takes his place. As
fathers are always suspicious of their sons, the latter revolts to claim the universe.

Sometimes, the revolt and replacement takes place unknowingly. Heroes, abandoned at birth, left to die, manage
to survive and return to kill their fathers. Oedipus is rejected by his father, Laius, but returns and fulfils the
terrible prophecy of killing his father and marrying his mother. This and other stories led Freud to develop a
theory of psychoanalysis which he called Oedipus complex — the guilt that arises when the son claims the
exclusive love of the mother and sees the father as a rival.

In the violent struggle between the older and the younger generation, the latter always wins. But in the process,
the wisdom of the past is lost. There is guilt at the death of the father as well as ignorance leading to a recurring
pattern. The son ends up doing what the father did and is in turn rejected by his own son.

In Hindu mythology, however, there is a different recurring theme. Here, it is the father who triumphs and the
son loses. And the defeat of the son, often voluntary, is glorified. What scholars have observed in India is the
Yayati complex, as opposed to the Oedipus complex.

Yayati is cursed to become old and impotent. To stay young, he begs his sons to suffer the curse on his behalf.
The eldest son Yadu, refuses. The youngest son agrees and suffers old age while his father enjoys youth. Years
later, having had his fill of youth, Yayati takes back the curse of old age from his son. He names the obedient
Puru as his heir instead of his elder son. Yayati ignores the march of time and celebrates obedience. Puru is the
ancestor of the Kauravas and the Pandavas; Yadu is the ancestor of the Yadavas, hence Krishna.

This theme recurs in the story of Bhishma, a descendent of Puru, who gives up all conjugal rights so that his old
father, Shantanu, can marry a fisherwoman called Satyavati. Bhishma is glorified as a hero for his sacrifice.
Likewise, Rama of the Ramayana agrees to go to the forest so that his father, Dasharath, can keep his word to
his step-mother, Kaikeyi.

The Yayati complex is about the younger generation submitting to the older generation. The younger generation
is loath to challenge the older generation. The difference is stark. In the Greek way, youth triumphs. In the
Indian way, the elders triumph. But like all things Indian, the consequences are not so simple.

In the Ramayana and the Mahabharata, elders prevail but the results are quite different. The Ramayana ends
with Ram Rajya, while the Mahabharata ends with the war at Kurukshetra. The scriptures thus draw attention to
the motives behind the actions of elders.
In the Ramayana, the older generation is motivated by the desire to demonstrate integrity. Ram obeys his father,
not because 'that's what good sons do' but because he does not want anyone to point fingers at him and his father
for going back on their word. In the Mahabharata the older generation represented by Bhisma's father Shantanu
is motivated by the desire for personal gratification and lust. Bhisma obeys his father because 'that's what good
sons do', disregarding the implications of his actions to the city of Hastinapur and the generations that will
follow.

Surrendering to the old will not create a good society, nor will overpowering them. What will create a good
society is the motive behind the actions of the old. Likewise, decisions must not be celebrated simply because
they are mouthed by the young but because the motives behind them are noble.

45) Divine intimacy:

Can anyone marry the Lord? Surely you must be joking," Vishnucitta told his daughter. Kodai was adamant.
She would only marry Lord Ranganatha (Vishnu) of Srirangam. Kodai was no ordinary maiden; her desire to
marry Ranganatha was so intense that the Lord embraced her and she became known as Andal — the girl who`
'ruled' over the Lord. In the Tamil bhakti tradition, 12 alwars or saints are revered for revitalising the
Vaishnavite faith between the fifth and 10th centuries. Andal was the only woman saint among them.

Lord's garland
Vishnucitta, a devout Vaishnav, found a baby under a Tulsi plant and brought her home.  He named her Kodai
and instilled in her the devotion he had for Lord Vishnu. He sang songs of bhakti to the little girl. Kodai grew
up to be an obedient and wonderful child; Vishnucitta sought her help in his work in the temple. His duty was to
pluck flowers from the garden and string them into a garland for offering to the Lord in the temple at Villiputtur.
Kodai would wear the flower garlands that Vishnucitta prepared and admire her reflection in the mirror; she
imagined herself to be the bride of the Lord.

One day, when her father was taking out the garland to offer it to the Lord, he found a strand of Kodai's hair on
it and discovered that his daughter had been trying on the garland before it was offered to the Lord, every day!

It was sacrilege for the pious man; he was very disturbed and cried in apology to the deity. That night, Vishnu
appeared in his dreams and said he wanted only that garland which had been worn by Kodai. He gave the
distraught father the time when He would marry Andal in the temple at Srirangam. At the appointed hour when
Vishnucitta took his daughter — dressed like a bride — to the temple at Srirangam, the Lord embraced Andal in
the temple.

Kodai wrote beautiful poetry to express her devotion to Lord Vishnu.  Margazhi Thingal — the first verse of 
Tiruppavai, which she composed, ends with the words that Narayana alone will deliver us from this world. She
was one of the greatest poets of the Tamil tradition.

Enchanting verse
The motifs she used are simple ones like having a bath or the futility of applying kohl or sleeping late. Her
pasurams or verses have different layers. Kodai who was later known as Andal, talks of what they mean in the
divine scheme of things. When she calls all her friends to gather by the river for the morning bath, many
interpretations flow out. Some scholars interpret it as the prerequisite for any ritual Vaishnavite practice; the
panchakala prakriyai — the five divisions of the day and the appropriate duty to be performed by a Sri
Vaishnava daily. Some of her verses prod you to look further and cleanse your mind of all doubts. She said: "Do
not tarry and waste your time in worldly activities unless they are offerings to the divine."  Saranagati or
surrender was the goal of Andal's life and the message she left to the world. She encouraged others to be alert,
every minute of the day, of the ever abiding spirit of the world.

It is with this spirit of saranagati that her second set of verses called the Tirumozhi were written. In these verses,
she describes her longing for Lord Ranganatha. Devout Tamils sing the verses composed by a young girl, only
15 years old. An incarnation of Bhuma Devi or earth, she found the lord of her dreams through complete
surrender. Her poems are sung throughout the month of Margazhi, December 15-January 14, considered the
holiest and most auspicious month of the calendar.

46) The language of Brahmn:

Linked to the concept of Brahmn or Universal Consciousness is the notion of Shabda Brahmn that inspired the
Sphota Vada school of thought.

The enquiry into the nature and meaning of sound and language views the non-dual Brahmn bursting forth
onto the phenomenal world as a primal sound, articulating itself as the Word – Logos.

Sphut of the bursting forth establishes the pranava principle of the sound of the manifest universe, the primal
energy being heard in sonic measure, reverberating closest to the sound of Aum, Om or Pranava. Scientists
mapping radio-frequencies that resonate in the universe are trying to arrive at 'the' frequency which would be
the base-common sound of our manifest world and the time-space universe beyond. This sphota is further
predicated by Panini as the bursting forth of 'meaning' as soon as language is uttered, and gets expanded into
a whole theory of language, the sphotavada, by Bhartihari in his Vakyapadiya.

Bhartihari expands on sphota as the language potential of a person; the way meaning is conveyed in sentences
that ultimately reveal the consciousness of those uttering the sentence. To him, sphota is the intentionality
behind each utterance , and that intentionality too can be examined at the syllable level, the varna sphota; the
word level, the pada sphota and the sentence level, the vakya sphota. Even as he examines human
consciousness from the perspective of language, he puts it within a metaphysical framework, stressing that
the Absolute, the Brahmn, is also expressible in language, a cognitive recognition of the Absolute as Sabda
Brahmn.

Bhartihari carries forward the dialectic between meaning and sound in Sphota Vada, highlighting both dhvani,
the auditory sound in which the meaning is carried and artha, the meaning, the intention which reveals the
person. The sound-meaning juxtaposition of Sphota has been seen to provide a conceptual basis for the
theory of mantras or sacred chants – the regular chanting or repetition of mantras could reignite the latent
Atman in human consciousness, giving a "bursting forth" Sphota-flash vision of the Self, the awakening of the
Brahmn through language. This sudden glimpse of enlightenment through the transformative power of words
lies at the root of the Sphota idea.

At the individual level, Sphota is the idea which flashes on the mind when a sound is uttered. At the cosmic
level, Sphota is the force behind the Word-Logos, the infinite expressing itself through sound. The entire
possibility of the experience of life is mapped in the sound of Om, the pranava, that runs prana or breath. The
Mandukya Upanishad subsumes the entire mystery of Brahmn into the syllable Aum or Om, the three states of
waking, dreaming and deep sleep akin to the three matras of A, U and M, the Sphota , the Nada-Shabda
Brahmn being the "material of all words" . Vivekananda says that Om alone can be the generalised symbol of
all possible sounds.

Since Sphota believes that the manifest universe arose out of a bursting forth from the changeless substratum,
it is also seen as the earliest Big Bang theory of the universe, replicated in each individual mind as the possible
awakening of insight through words and language.

47) Experiencing raga as karma:

We tend to believe that karma is part of ethics and morals applicable only to the way we conduct ourselves in
our lives. One will, however, discover that it is inherent in any human act whether scientific, artistic or
spiritual.

In the field of Indian art and music practice we sometimes get more and less comprehensive views of raga
(loosely translated as melody); seldom a consistent experience and never ever a complete one. It is also
common among listeners to experience varying degrees of elation. Again, musicians and listeners get varying
degrees of desired experiences in a single given situation. Musicians will agree that their experiences of raga in
different spaces, whether at home, at the guru's residence, on the performing platform, or in a place of worship,
are different. They will also agree that each time they summon and render a raga, some new facets get revealed.

As listeners of, say vocal music, we respond not only to the quality of voice aspect but also to those like
emotion, poetry value, pace, composition and the raga as an object among many other things. We fully
appreciate when the raga makes its way into our field of experience and ceases to remain an object. Raga's
metamorphosis from an object to part of a subject is never predictable and is completely out of one's control and
fully depends on conditions that exist. These conditions are not accidental but depend on the law of karma.

Ayurveda categorises human beings in terms of the three doshas; Kapha, Pitta and Vata together termed as
tridosha. Ayurveda also points out that the voices and proclivities of people differ with different tridosha
composition. The tridoshas play an executive role in formation of the singer's personality. This decides the
manner she will handle and respond to given tonal, temporal and lyrical elements. This will also decide how she
will discover them and respond to and communicate them.

As such the tridoshas make a person as she is in coherence with her karmic coordinates. Naturally, the
constitution of a human being will be commensurate with her past karmas in order to respond to her situations
that have come to her as per the law of karma. Karma is ultimately the main stakeholder of a persona. This will
decide the spiritual level that a performer reaches in rendering raga. All performance ceases when raga is
rendered in full devotion to the deity you love. Then, in a temple situation the rendering of a raga is like flower
offerings of the sublime spiritual lights of seven colours and their infinite combinations; there is more to svaras
than their acoustic bodies. Here, Krishna's nishkamakarma (doing without the sense of doership); without
ahankar (that i am the doer) is instantiated and the artiste is no more a performer. She becomes a realised
sadhak. Raga music easily absorbs you without the need of you becoming the doer.

Raga is not revealed to a performer or listener, until she is ready for it; her karma does not warrant it. In fact, the
rendering of a raga is predated by instructions of the right guru which is predated by finding one. This is the
most crucial part that vindicates the law of karma fundamentally; you cannot find a guru unless you are ready
by the virtue of your karma.

48) Lighting the Kundalini fire:

"Fire," said Babaji, "has been sacred to all ancient civilisations. Agni, the God of fire was invoked daily in
Vedic times. Have you thought about why fire is so important?"

I said: "One needs fire to cook food and in winter, fire keeps you warm and wild animals away..."

Babaji laughed. "Yes, yes, but there is much more to it. In ancient times, there were no matchboxes. To produce
fire, one went through the elaborate ritual of rubbing dry sticks together with invocations to the fire god. When
the spark appeared it was indeed a miracle. Where was this fire, before it manifested, asked seers. Surely it was
hidden in the wood always and needed the right conditions to manifest. So, fire became a symbol of the spirit,
all-pervading, yet manifesting only under certain conditions."

Babaji's insights were revealing. Another reason fire was used as a symbol of the spirit, is that fire always burns
upwards. Try holding the firewood downwards, the flames always move upwards. Also just one spark is enough
to set the whole forest on fire. You can light a thousand candles from one flame with no loss to the original
mother flame. What better symbol of the spirit?

The sacred fire of love and compassion burns all self-centredness to ashes. Ascetics apply ashes on their bodies,
to show they are free from limitations. It is not only the visible fire which is called Agni. All forms of
combustion are Agni. Even the catabolic and anabolic processes that sustain the body are called the digestive
fires, as also, the fire of desire, higher or lower. A former lover is called an old flame, and not an old water or air
because love, desire, inspiration, all these are a kind of fire. So is imagination...

The fire becomes our friend and protector. Our minds merge with the flame and we are one. Fire, like all of
nature, has a mind of its own, and our minds are linked intimately with Agni, the lord of fire, so much so that
the flames fulfill any wish that we may have. So the inner fire, the Kundalini, which is actually part of the
universal power of combustion, identifies itself with the outer fire and manifests in the Dhuni. Flames burst
forth from it and reach the thousand petalled-lotus and man becomes God. Vast dimensions of consciousness
can now be accessed and tapped.

Babaji looked at the fire with intense attention and said, "O Flame of my heart who dances in the Dhuni, go
higher and higher and reveal your majesty." One of the tongues of the fire began to grow tall. My skeptical mind
was about to attribute this to the cold wind that had begun to blow when I realised that only the flame was
growing. The flame went up like a swaying pillar of fire, almost as tall as the Deodhar tree that stood some
distance away.
"Now touch the boy's navel O Agni. May Madhu's inner fire be awakened with your blessings." I trembled with
awe as the tall tongue of fire curved towards me in a flash, licked my navel, setting my whole body on fire. The
fire moved upwards burning all obstacles to ashes till it reached my brain and exploded into a many-
splendoured, multi-coloured flash that surprisingly radiated a cool, pleasant feeling down my spine. A link had
been established between the lower and the higher. The way was clear and I had to traverse it patiently with
Babaji's kind encouragement....

49) Dialogue with Lord of Death:

M S Rao takes a page out of the Nachiketa legend and discusses the significance of the Atman

In an old legend, Vaajasravas performs a yagna. As part of the sacrifice, he gifts away a herd of barren and weak
cows, who are unable to yield milk! Seeing this, Nachiketa, his virtuous, intelligent and dutiful son, realises that
his father was in for a great deal of trouble and sorrow.

Nachiketa, therefore, pleaded that he, too, be given away to someone as a worthy gift. This infuriated his father,
who pronounced, "I will give you away as a gift to Yama, the god of death."

Nachiketa was determined that his father's words should not be in vain, even though they were uttered in disgust
and anger. He, therefore, left for Yama's abode, but had to wait for three nights before he could meet the Lord of
Death. As atonement for letting a Brahmin guest wait for three nights, Yama promised Nachiketa three boons,
one for each of the three nights he spent waiting for him.

Nachiketa wanted his father to welcome him back with equanimity and happiness. He also wanted to know why
hunger, thirst, and death were not present in heaven. For the third, Nachiketa wanted to know the truth of the
Atman from Yama — that entity which survives the death of body and senses.

Subtle and elusive atman

Yama wanted to test the worthiness, steadfastness and eagerness of Nachiketa to learn Higher Wisdom, and so
he threw a series of baits that promised Nachiketa worldly prosperity and happiness. But Nachiketa was
unmoved. Yama described the Atman as subtle and elusive, and beyond comprehension. But Nachiketa replied:
"I am now all the more determined to understand this Atman. I can get no better teacher than you to impart this
knowledge."

Pleased with Nachiketa's shraddha and enthusiasm, Yama told him the difference between shreyas and preyas,
and how the first leads to salvation and the second to incarceration! The path of shreyas could be discerned only
by viveka, the refined intellect; preyas is the path trodden by the ignorant and perverted.

Truth that liberates

Yama described the Atman as agitationless and unruffled, as Pure Consciousness, infinite, eternal and full. "He
who has known the Atman will not be moved by the duality in — is and is not, doer and non-doer," he said. The
Atman is never an object or a subject of enquiry! It is neither the knower, the known, nor knowledge, all
characteristics of the non-Atman, or of Prakriti, the visible universe. Discovering this is the supreme vision, and
can be achieved only by supreme instruction. The instructor is Brahmn and the instructed, also is Brahmn.
Realisation of this eternal truth saves one from attachment and agitation as it liberates one from the cycles of
birth and death. This great mystery cannot be grasped by logic, but is gained by faith in the smritis and has to be
experienced.

Yama also explained that to understand the Atman, the mind must be directed from its natural habitat or
objective world and overcome the monsters of egoism and illusion! "That victory alone can remove grief," he
said.

At one with truth

"The teaching of Vedanta is that this Highest Truth is capable of being realised by all. On the other hand, it is
the jiva, individualised ignorance that bonds with the ego and disregards the buddhi, the counterforce of
ignorance. But this can be stopped by putting the indriyas out of action. Discard these as false and misleading
and merge them in the manas. Then, throw the manas back into the buddhi or the Individualised Intelligence
into the Cosmic Intelligence of Hiranyagarbha. And, having reached that stage of sadhana, merge the Cosmic
Intelligence in the Atmatatva. This is when you attain Nirvikalpasamadhi, the perfect unruffled equanimity of
the Absolute, or Oneness which is your true Nature.

Nachiketa understood this Brahmnvidya that Yama taught him and he was released by Death and attained
Brahmnhood. Nachiketa was a model pupil, the opposite of the dull-witted, secular pleasure-seeking individual,
for whom all instruction, however plentiful, is a waste.

50) Paradox of liberation:

Liberation is believed to the epitome of achievement of the human form. But the phenomenon of liberation is
riddled with a great paradox.

The paradox is that the liberated entity disintegrates, dissolves and no longer remains to appreciate the state
of liberation. The whole exercise of liberation therefore seems to be an exercise in futility when viewed from
the standpoint of the individual endeavouring to seek liberation.

Liberation can never be an acquisition of the individual. Because liberation is not of a person, liberation is from
a person. It is often said by sages that the search or efforts to seek liberation will end only when the seeker
ends.

All attempts made in this direction only further crystallise the identity and discreteness of the seeker. The
state of am-ness when suffixed by an identity automatically precludes any scope of salvation. Desire for
liberation is an oxymoron, because liberation is absence of all desires. Does it mean that all endeavours like
meditation, devotion and prayer are superfluous?

Sage Ashtavakra said precisely that. Liberation is merely a blink away. It need not involve any form of penance,
effort or endeavour. The identity of self is totally a creation of the self and a figment of imagination. The name,
the form is merely a projection. Liberation is instantaneously becoming aware of the absence of the subject-
object dichotomy.

The meaning of the word Ashtavakra is "distorted at eight places". According to legend when Ashtavakra was
in still in his mother's womb, his father would recite from Vedic scriptures. But his chanting was defective and
every time Ashtavakra discerned an error, he would squirm inside the womb. As a result he was born with
eight deformities; hence the name.

This story is symbolic. The squirming was perhaps at the futility of the chanting. Sage Ashtavakra was a
realised soul and his discourse to King Janaka forms the content of the treatise, Ashtavakra Gita, that predates
the Bhagavad Gita.

The name Ashtavakra has a far greater significance. Yoga as elucidated by Sage Patanjali is comprised of an
eight-fold path. Ashtanga Yoga, comprising yama or restraint, niyama or self-regulation, dhyaan or meditation,
pratyaahara, dharana, samadhi asana and pranayama. The eightfold path leads to samadhi or liberation. But
Ashtavakra said that all endeavours only fortify the identity of the seeker. He said that liberation is the state
where the subject and object become one. All endeavours only serve to underline the ego and are a detriment
to liberation. Ashtavakra therefore seems to underline the distortion created by any path of endeavour by the
seeker. The philosophy challenges the basic premise that one has to make any effort to seek liberation – for
that matter even ashtanga yoga. This is a radical departure from all established though.

A specific form is merely the all-pervading consciousness cleaving itself into a subject and object. It then goes
about believing all that is observed is as separate and discrete as its own self. The true nature of the Self is
beyond all identity and ego. It is plain consciousness. The ego is adulteration of this consciousness by total
conviction in this fleeting illusory identity. And then the game of seeking begins, like the dog chasing its own
tail. Holding on to the illusion of identity, one goes about seeking. The form can never ever seek the formless
consciousness of which it is a manifestation. It can only merge and this merger can happen only when the
form realises the futility of all efforts to become the formless.

51) Creative, energetic presence

Society is made of relationships, which are maintained through the application of ethical and moral codes.
Often, we hear an outcry for enforcing "moral order" or for returning to "old-fashioned values''.

Such talks of morality are essentially driven from one or the other institutionalised religious teaching. For
example, one may come across an impassioned plea to stress on the moral values based on Christian belief.
But then, is morality of Christians different from that of the Hindus, Muslims and Buddhists? If yes, then there
can never be peace in the world.

Since time immemorial attempts have been made to reduce God to a set of concrete, conceptualised and
ritualistic definition. This may have served the purpose of the priest in asserting non-empirical factors in
shaping religion into an almost chaotic, superstition-ridden random belief system; it certainly deprived people
of the experience of God as a presence rather than as a person.

Today, science carries implicit pressing message that the universe is nothing but an energetic presence. As
science continues to go deeper into the matter, it is mystified in observing the fact that matter is essentially a
mass of energy, that it is energy, which is manifested, in myriad forms throughout the universe. Undergoing a
radical change in its perception and understanding, it is now being realised that science and religion are not
"separate and mutually exclusive".

Science also has come to see that it is an expanding universe. The very word Brahmn, too, means that which is
ever expanding. In other words, God is not the Creator, but creativity. God is an uninterrupted process of
creativity. As humans, our ultimate fulfilment is in creatively manifesting our energy.

Osho said: "The urge to create is the first stirring of the divine within you. The urge to create is the presence of
God. You have the first message; the first ripple has reached you. It is the beginning and the birth of prayer...
To be creative is to be religious."

In the ongoing creative process, God is what Krishna says in the Bhagavad Gita: a catalytic agent. God does not
do anything, only his energetic presence works. Hydrogen and oxygen become water when electricity is
passed through them ^ it is the missing link. Electricity does not mix or do anything; it is simply there. Krishna
says, He does not create, His very being, His very presence makes creativity possible.

In the tenth verse of Chapter Nine in the Bhagavad Gita, Krishna says: "With Me as the supervisor, Nature
brings forth the whole of Creation, consisting both sentient and insentient beings; it is due to this cause that
the wheel of samsara is going round. That is, "My very presence alone creates the universe and in my very
presence itself the universe keeps dissolving and recreating again."

To be religious, therefore, is to realise that God is a creative presence; that you are a manifestation of God's
creativity and you too can creatively manifest God. Religiousness consists in recognising that we need to
create God every moment we are the rock, we are the sculptor and we are the carved image of the Divine as
well.

52) Meaning of renunciation:

Even heavenly bliss pales before the bliss one gets from renouncing desires. On the other hand, a heart filled
with desire suffers more grief than one in hell. He who has given up all desire, and moves free of attachment,
egoism and thirst for enjoyment attains peace, says the Bhagavad Gita (2.71)

Remain detached because everything is ever-changing. Know this and be contented. The Supreme Self, witness
to these changes, is eternal. Know the majestic glory of the eternal and be one with that. Enjoy both, the ever-
changing and the eternal. Don't allow yourself to be bogged down by the ever-changing and do not turn back
from the eternal.

Whenever desire crops up, admonish it: "Now I have no time to attend you. O yearning! You have made me
hanker after sense-objects. O attachment! You have killed me so many times in different births. O ego! Goodbye
to you. You have been destroying me for ages. Now I will accept Krishna's words and translate His teachings
into my life and get established in Krishna Consciousness."

Get rid of the sense of 'i' and 'mine', of the pairs of opposites like pleasure and pain. Overcome all ignorance and
differences. Have neither attachment nor hatred. Root out desire from your heart. Rise above duality;
contemplate on the Self abiding in all. Thoughts of duality breed attachment and hatred, fear, grief, worry,
remorse, desire and the sense of 'i' and 'mine'. Contemplate on the Universal Self.

We have been seeking to fulfill our desires for ages. If ever we got something it was short-lived. Krishna says:
Renounce desire; next, renounce longing as well. Even after this, attachment or the sense of 'mine' is left. This,
too, brings misery. Renounce the sense of 'mine' as well. But even after renouncing attachment, desire and
longing, there remains the ego of renouncing these. This ego, too, has to be renounced.

Ego is of two kinds: Natural ego arising from Prakriti and unnatural or ignorance-born ego. Natural ego is
limited to body, preserving and protecting it. It says, 'i am the body. I am a human, I should eat this (or that).' If
the body feels hungry, the natural ego provides food to it; if the body is tired, it takes it to the bed. If the mind
feels bored it takes the body to a place of entertainment. Natural ego is not that painful. Ego in transient things
like 'this is my house, i have this much money, land, so many friends...' is unnatural or ignorance-born ego.

Renounce the desire for enjoying sense pleasures but renounce also the pride of renouncing the desire and the
unnatural or ignorance-born ego. In reality, true renunciation is complete disbelief in the favourable and
unfavourable because the favourable gives rise to attachment, and the unfavourable to hatred. The absence of
attachment and hatred is the only renunciation. Renunciation is love and love is knowledge. Renunciation
brings in theism, and then it gets transformed into love and after having experienced theism in the absolute
sense that it is only love that is knowledge. Liberation is achieved by renunciation of desire and not by giving
up things. The mind becomes free of prejudice after renouncing vanity, and attains peace and ability to attain to
Supreme Brahmn.

Desire, longing, the sense of 'mine-ness' and ego or the sense of 'i-ness' are the causes of rebirth. If you
renounce these four, you become liberated here and now.

53) Mantra as a tool to overcome identities:

Mantra is a Sanskrit word derived from two roots: Manasa or mind and tarana or save. Mantra is something
that saves, which uplifts.

Who we are today is based on what we identify with. If I identify with the body or the mind then I am a finite
person limited by my own finite identification. What is needed is a tool which chips away at this finite
identification and helps us become infinite in our awareness and capabilities. Mantra is one such tool.

A mantra contains a string of syllables, set to a meter. The mantra is chanted in a certain set way to get results.
Mantras and their sound conceal an image of the deity they represent. When chanted, they produce a specific
form of that deity, so a Rama mantra will produce a specific image of Rama, within the consciousness of the
one who chants. But initially, this image will form only for the duration of time that the person repeats the
mantra. Later on, as the mantra becomes more potent within our consciousness in terms of its ability to produce
an actual form of the deity, this image remains with us for longer periods.

We are eventually led to the point where the deity actually becomes present within the sadhaka. This may sound
somewhat fantastic, but Ramakrishna Paramhansa, it is said, could see the divine Mother Kali whenever he
wanted and eventually his identification with his body had been destroyed that only God was present there. His
ability to go into super conscious states is well known.

Mantra sadhana is ideally done in private, where the practitioner feels safe, in a clean and dry place after the
sadhaka has bathed and completed ablutions. No food should be eaten at least two hours before the practise is
undertaken. The body must remain as still as possible. If you are trying to achieve a goal, then don't publicise
your sadhana.

Most Vedic mantras require specific intonation of specific syllables, which may be impossible for you to master
correctly. A Vedic mantra incorrectly recited is unlikely to yield result.

Mantras can be repeated in three major ways, the most common with your oral speech or vaikhari. This may
destroy tamas in the practitioner, but still relies on oral speech and if your Sanskrit is not good then there is a
danger that you may not get any result. Furthermore the problem is that you are unlikely to remain still during
recitation.

Upamsu or using your lips is another method, but produces no sound. Finally comes the manasika method that
is recitation of the mantra in the mind. This method is best for achieving concentration and mental peace and it
should eventually lead to the start of severing the identification of the practitioner with the self. Identification
with the deity follows eventually.

Counting of mantra numbers may be useful in the beginning for the first few years and can be done on a rosary
of 108 beads. Later on as mantra recitation becomes a daily practise and the need for a rosary diminishes quite
significantly. Eventually the identification of the self with the body may so diminish that the practitioner may
enter a state of divine bliss in which one may forget to chant the mantra itself, so overpowering is the silence of
divine bliss.

54) The Gita and business ethics:

The word 'ethics' comes from the Greek word 'ethikos'. It refers to one's moral character and the way in which
society expects people to behave in accordance with accepted principles.

Business ethics is the code of good conduct that a business adheres to in its daily dealings both with other
businesses and with customers.

Most philosophers conclude that ethical failure occurs because of lack of character. Virtuous people will live
ethically. Therefore, we need to think about the desired virtues and how one can develop those virtues.
Aristotle's virtues for the city state included prudence, justice, courage and self- restraint. Christians added faith,
hope and love. Over time, a number of others were added – compassion, generosity, empathy, hospitality,
modesty and civility.

In the month of Magha (December) 5,000 years ago, on the battlefield at Kurukshetra just before the start of
Mahabharata war, Krishna outlined to Arjuna a system of ethics that has withstood the test of time. In the
Bhagavad Gita, Krishna tells Arjuna not only how to build character but also the root cause of ethical failure
and how to avoid it.

Krishna outlines 26 qualities of a gentleman – to be merciful, obedient, truthful, equitable, saintly,

magnanimous, mild-mannered, clean, simple, charitable and peaceful. He should have surrendered to God and
not be greedy or possessive but remain steady and determined, free of the six bad qualities, not gluttonous,
sober, respectful, humble, grave, compassionate, friendly, eloquent, expert and concise.

It is easy to give a list of positive qualities that we can all agree upon. Yet, even though hundreds of trainers
work day and night to teach people good character, when it really matters, people's character still fails. Why?

Krishna answers in chapter three, verses 37 and 38: "O Arjuna, it is lust... later transformed into wrath, which is
the all-devouring sinful enemy of this world. As fire is covered by smoke, as a mirror is covered by dust, or as
the embryo is covered by the womb, the living entity is similarly covered by different degrees of this lust."

To maintain good character, we must overcome kama, that is, lust or selfish desire. Most people think kama
means just sexual craving, but it simply refers to an overwhelming desire for anything, such as lust for power.
Greed, dishonesty and corruption are all byproducts of lust. To be happy, successful and well situated, the Gita
says, one must control lust.

Gita's solution to the ethical failure and downfall of corporations and society and family is controlling the
senses with spiritual strength. Ethics is linked to spirituality. For the last century or more, western businesses
separated work and spirituality. Kurukshetra was also about mind control. Every one of us, whether as manager
or employee, is fighting his own battle, his own Kurukshetra. The Gita can help us to learn to regulate our
senses, control our minds and gain spiritual strength.

The Gita is as fresh in insight and as relevant today as it was 5,000 years ago. If only every manager,
administrator, politician, employee, worker and others pick a copy of the Gita and spend a few minutes daily
reflecting on its message, one can experience the positive transformation. Who doesn't wish to be disciplined, to
achieve home-work balance and bring peace and harmony in a secular environment?

55) Try an awareness bath:

An old, uneducated woman approached the Buddha, wanting to meditate, saying that she was coming to it so
late in life; she might not really be able to learn how.

He gently advised her, as she drew water from the well each day, to remain mindful and aware of every single
movement of her hands, knowing that if she did so she would soon find herself in that state of alert and spacious
calm that is meditation.

After several people had claimed that meditative awareness was hard enough to practise on the meditation
cushion, to suggest that we bring it to the everyday is perhaps one of those nice sounding but ridiculously
impossible things. I suggested what I thought was a simple mid-session project on taking an 'awareness bath'.

A woman leapt up, furious. Tired after a rough week at the office, she yelled at me about all the 'rubbish' i was
talking. She had to knead, roll out and cook about 30 chapattis every single evening soon after getting home
from work. Completely exhausted by dinner-time, she barely soaped all over in the shower before collapsing on
her bed. She even added that maybe it was only 'jobless' people like me who could afford this silly luxury!

My first instinct was to argue with her; to convince her... But thankfully I remained aware – and shut up and
went inwards. To my surprise, I got in touch with the sensory pleasures of making chapattis.

Without addressing her directly, i acted out a slow, invisible chapatti-making routine, all the time talking aloud
of how my senses responded as i went along – measuring out the ingredients, the feel and colours of the deep
red measuring bowl and flat silvery shiny thali that reflected my hands and movements. Really feeling the dry
flour on my hands, pouring in cool, clear water, then the sticky-clingy coming together of the dough, the rhythm
of kneading, breathing and the alchemy of the transformed 'just right' feel of the dough, all the time noticing the
aromas changing constantly in the process. Then the rolling and flattening of individual chapattis, the feel of the
weight of the rolling pin, sometimes the perfect round ones that showed up, the amazing smell of the fresh
roasted ones, how they puffed pleasingly at the end, then slowly flattened down...maybe a few drops of
aromatic ghee dribbled on each.

It took just a few minutes, and there was total silence. In fact, I recall the session for that day ended right there.

The next Saturday the same woman said smilingly that chapatti-time was now her stress management time. Not
just that – it relaxed her enough to enjoy a really 'aware' bathing time.

Another called me last week – full three years after the sessions – telling me that over the years this has become
her 'holy time' of the day. She willingly takes longer over it than before, and everyone, including her mother-in-
law, agrees no one makes chapattis that look and taste as good as the ones she makes.

We can bring meditative awareness to washing dishes, eating, writing, walking, relating. We can let go of our
usual excuses of 'no time' or 'wrong place'. Everyday things and actions can offer us unusual moments of
holiness and blessedness.

56) Significance of olive:

Since ancient times, the olive has been associated with peace, fertility, strength, victory, glory and sanctity.
Mythological stories associated with olive abound. The Cross on which Jesus Christ was crucified, was made of
olive wood.

Early Christianity used olive oil in baptism. Priests and kings were anointed with the oil. Olive oil was used to
light lamps as it was believed to represent all that is celestial. In the Book of Genesis, the dove returned to the
Ark with an olive branch to indicate that the Great Flood had ended; and since then the olive branch has been
regarded as a symbol of peace and goodwill. According to legend, a cedar, a cypress and an olive tree grew on
Adam's grave on the slopes of Mt Tabor.

Ancient Egyptians believed that it was Isis, the wife of Osiris, who taught humankind how to grow and use
olives. The olive tree was one of the first plants to be cultivated. The practice spread from central Mesopotamia
to Egypt and Phoenicia and then to Greece. Because of its importance as a source of both food and light, the
olive acquired religious and divine significance.

Greek mythology describes how Zeus promised to give Attica to the god or goddess who offered the most
useful invention. It was Athena, the goddess of wisdom and peace, who won the contest with her gift of the
olive tree and its soothing, nourishing oil. Athena became the goddess of Athens and her olive tree was said to
be planted on the rock of the Acropolis.

56) How Prithvi came to be named so

Intellectual and emotional growth can help us follow a moderate lifestyle that neither plunders nor destroys
the environment, writes Devdutt Pattanaik

The Bhagavada Purana refers to a king called Vena who plundered the earth so much that the earth, in
disgust, ran away in the form of a cow. This resulted in chaos. Plants refused to bear fruit and seeds did not
sprout. There was hunger everywhere. Animals cried, humans wailed. Worried, sages picked up a blade of
grass, chanted magical hymns, turned it into a missile and killed the greedy king. They then churned Vena's
corpse, removed all that was savage and untamed in it and created a new king from the distilled and purified
positive elements. This king was called Prithu, a form of Vishnu. The gods gifted him with a bow.

Prithu went to the earth-cow and requested her to provide milk for his people but the cow refused as she was
still upset. So Prithu raised his bow and threatened to shoot her down with his arrow. She ran. He pursued
her. Finally he caught up with her. "If you kill me," said the earth-cow, "then nature will be destroyed and so
will all life." Prithu argued that without domesticating the earth, he could not feed humanity. He had no choice
but to tame the earth, turn the forests into fields and route the water of rivers into canals.

"Do so then in moderation," said the earth-cow. So Prithu promised to institute dharma through rules that
allows culture to thrive without destroying nature. However, it is not an easy task because human life is
validated when there is growth. Humans want more children and a longer lifespan and a better quality of life.
The benchmark keeps rising. Animals have no such biological imperative. They are comfortable submitting to
the laws of nature. Humans, however, overturn the laws of nature and plunder earth's resources in order to
fuel growth.

Growth of human civilisation might involve domestication of nature, uprooting of some trees and living off
ecosystems. However, material growth can destroy the world if it goes unchecked. The only way to check it is
by tempering it with intellectual growth and emotional growth, which are the two limbs of spiritual growth.

Dharma balances nature and culture between the needs of animals and the needs of humans. The symbol of
dharma is the bow, which the gods gave to Prithu. The bow indicates balance — the string cannot be left loose
or too taut. Prithu is described as the first responsible king of earth. That is why the earth is called Prithvi.

When the kings started bothering her again, earth once again took the form of a cow and went to Vishnu and
said with tears in her eyes, "The ambitious kings are breaking my back. Their greed makes my udder sore. Save
me," Vishnu promised to descend on earth, kill the errant kings and relieve earth's burden. That is why he took
the forms of Parashurama with the axe, Rama with a bow and Krishna with a flute.

With the axe, he overcame kings who abused their power. With his bow, he demonstrated balance that
demands discipline and sacrifice of desires. With the flute, he made cows give milk freely while offering them
protection from all malevolent forces of the world. That is why Vishnu is called Go-pala, caretaker of Go-mata,
the earth-cow. This is who the kings of the earth are supposed to be.

57) True or false?

Our national motto is Satyameva Jayate. This is taken from the Mundaka Upanishad, and it means "Truth
alone Triumphs." The question is, "Whose truth?"

The Isha Upanishad says: "The face of truth is covered by a pot of gold." This statement could lend itself to
several interpretations. The Taittiriya Upanishad puts it more clearly. It simply states: "Speak the truth."

How should Vedic wisdom be applied in the real world? Should these words of wisdom be taken as code of
conduct for matters of everyday life as well as to resolve deeper issues which may arise from time to time?
What of truth that might hurt another or damage public weal? Does its absoluteness brook any compromise at
all? How should a parent or a teacher explain it to a child?

Such questions have varied aspects, practical as well as profound. They have been thought about for ages,
both in India and elsewhere. It is worthwhile to mull over what sages of yore said on the subject of truth, even
if on a single aspect.

Here are a few pronouncements from canonical and other Sanskrit works, presented in literal English
translation. There must of course be many more, and those given below can by no means constitute a final or
authoritative discourse. But they do show that the matter cannot be confined to immaculate abstractions. It
has wider implications needing continued reflection.

"Where speaking a lie protects people's lives, untruth is the truth there, and even a truth can be a falsehood."
—Padma Purana, 5.15.392. Now look at the next Puranic statement: "Truth is indeed not truth where there is
violence. A compassionate untruth alone is the truth there. For truth is only that which benefits people, not
what is otherwise." —Devi Bhagavatam, 3.11.36. An 11th century thinker from Kashmir was even more
precise: "Truth is not just truth, nor falsehood merely false. Truth is that which is for the welfare of all the
people. The rest is something else." —Kshemendra's Bharata Manjari, Santi. 402.
 58) Multi-dimensional life

Anekantvad is Jain philosophy that perceives life as being multi-dimensional. What we think we see is only part
of life, rarely the whole.

Though most of us operate from our periphery, often saying and doing things spontaneously, without thinking
or planning, we are all eventually guided by our centre. What is our centre? It is usually that core collection of
feelings, beliefs, conditionings, thoughts, biases, prejudices, ideas, perceptions, points of view, and opinions ---
basically whatever we think we are. This centre is often mind-based, not being or soul-based, for those things
always operate out of silence and love. The soul or being is our real centre, as opposed to the mind or ego
based 'pseudo-centre' from where we frequently and unknowingly operate.

Very few of us operate from pure love. Invariably, we tend to operate from fear, or its subsidiaries, like hate,
greed, envy, avarice, mistrust, anger, competition and frustration.

The Jain concept of Anekantvad is beautiful. It says that any truth is relative to the perspective from which it is
known. Reality is comprised of innumerable substances, both material and spiritual, and these too are
constantly changing and in a state of flux. Raw materials that make up material and spiritual things too, are
impermanent. And hence, it is near impossible for ordinary individuals to see the whole truth, the complete
truth, of reality. What we often see, due to our limited vision, perspective, point of view, our senses and
sensibilities, or beliefs, our social upbringings, our limitations is a thin slice of life, or reality. What we see in
not the untruth, but it cannot be the entire truth, which is too vast for mere mortals to comprehend, and is
also constantly undergoing modification and evolution. It needs a highly evolved or enlightened soul, of the
calibre of a Mahavira, Buddha, Jesus or Nanak -- or the 24 Thirthankars, who form the foundation of the Jain
religion -- to be able to see and understand that whole truth.

The most common story cited to illustrate anekantvad is that of a king who called six blind men to touch and
describe an elephant. All of them came up with different answers, calling the elephant a rope, fan, snake or
wall. While they were partly right, they were nowhere near the whole truth. All of us see the world and life
from our limited perspective. If we knew this, then we would not be in conflict with others. But we assume
that what we know is the whole truth and that the other is wrong. And hence there are conflicts all over the
world, basically because my truth does not agree with yours, although both of us don't know that we are both
only partially correct, and are both likely to be wrong. We strongly hold on to our partial or wrong concepts,
and fight over it, tooth and nail. When the final picture emerges, or with the passage of time, when we look
back at the past, we will often see how our words and actions were often wrong.

Anekantvad, once understood, will make us realise that our knowledge is partial and incomplete. We form our
central core from this partial truth, and hence are prone to get into conflicts with others. If we recognize that
we don't know the whole picture, we are likely to become less aggressive and more humble, which will pave
the way for more peace and joy on earth.

59) Many paths to bilss:

Sanatana Dharma, which means 'eternal principles of wisdom' can be approached and accessed in three ways:
Through the Vedas, through the Upanishads and through the Puranas like Shrimad Bhagavatam and Devi
Mahatmyam.

The fire rituals or havans that we perform today have come to us from the Vedic Age. Despite this, the pure,
austere lifestyle of that age is impossible for most of us to practice in this hectic, demanding modern world.

The puranic approach of moulding our spiritual character through scriptural stories and anecdotes is more in
vogue today. This path is generally for those of us who are more religious in the traditional sense as it
establishes a culture or sanskar of rites and ritualistic worship. Though primordial, pure, cosmic consciousness
is beyond time and space, it is easier for the average individual to relate to God through divine forms with
specific attributes. So, with their own charged consciousness, they invoked this primordial energy to manifest
through a form. Mantras came to be revealed in the process. Each mantra has the divine power to invoke a
particular deity. It begins with 'Om', the seed syllable, concluding with salutations to that particular deity like a
bridge that connects us to our own soul at one end and to Divinity at the other. So, whenever we chant that
mantra with faith and devotion, we start vibrating to the frequency of that deity to receive Grace. The 18 major
puranas of Sanatana Dharma describe the qualities, origin, mystical symbolism and power of these deities
through vibrations.

In the Upanishadic approach we understand how to recognise and realise divinity in us in relation to the cosmic
power. Our sages experimented in subtle inner realms by following a set of principles with complete awareness
for long periods until they reached a state of bliss which was automatic and ecstatic. In this enlightened state,
they found that they were permanently free of thoughts, desires, negativity, expectations and limitations of all
kinds. So, they codified these principles in Upanishads and passed them on to their disciples. In Sanskrit 'Upa-
ni-shad' means to 'sit close to the Sadguru', ie to sit at the lotus feet of the guru as a disciple and imbibe wisdom.

The sadguru triggers the notion of Self-enquiry in the disciple, thus activating his innermost core. The disciple's
life then follows a path of dynamic motion and evolution within. Satsangs are spiritual forums where inner
exploration is done with fellow seekers and guidance of the sadguru. This is the true 'gurukul' where we are
inspired to practice Self- enquiry. When the sadguru enters our lives and we imbibe His wisdom, it shatters our
egoistic mindsets and attitudes, dissolving the karma which had prevented us from feeling the presence of our
own soul. His energy ignites our awareness invoking divinity, inner faith and stability. So, as we evolve
spiritually, our worldly life also becomes free from troubles, problems and worries because we start burning our
karmas away. Each day is stable, joyous and fulfilling. The soul's qualities of love, peace, patience, tolerance,
compassion, care and share blossom in us, harmoniously integrating spiritual progress and material prosperity.

Sanatana Dharma gives us simple, effective and practical formulae to reorient our lives within the framework of
satya, dharma, ahimsa and prema or truth, noble principles, non-violence and unconditional love. By walking in
the footsteps of realized sages, we learn how to shed our limitations and live constantly in the blissful core of
Self.

60) Could there be thought without thinker?

Anxieties, hurts and negative patterns of thought arise from clinging to a fixed self or identity, which, by its very
nature, is fluid and impermanent.

Strong attachment to a sense of ego and identity has to be diminished, even overcome completely, because there
is no cohesive self and this attachment itself leads to psychological problems.

When we stop struggling with attachment and its consequent wounds and then, we realise the futility of
securing and solidifying a sense of permanence, we awaken to a healthy lightness and spaciousness that
liberates us from clinging. The reversal of suffering is achieved by cleansing of perception, by meditation, by
ethical conduct, practice of compassion, discipline, self-restraint and above all, by changing of perspective. The
wider and more expansive the perspective is, the less the suffering.

The Buddhist teaching of 'Paticca Samuppda' means mutual causality, dependent arising or interconnectedness.
We are all part of a whole web of interrelated social and ecological relationships that are not linear but are
mutually reinforcing. The desirable focus should not be attachment to different elements; it should be the
process of interrelationships.

Buddhism explains that experience is made up of aggregates or what are called khandhas which consist of five
interconnections: rupa or form, vedna or feeling, sanna or perception, sankhara or pre-disposition, vinnana or
consciousness. Sankhara, as habits and impulses, tend to modify our cognition, burdening it with the weight of
past experience and association.

With feelings of attraction or aversion the ego consciousness arises. There is a sense of something to defend,
represent or enhance. Buddhism says that the so-called needs of the ego proceed to impose fabrications of the
external world. But the self is nothing by itself; it is actually interplay of aggregated elements or khandhas. We
need to deconstruct the imagined, secure and constructed self into its parts. Their interplay is really what is real
and what matters. It is believed that there is thought but no thinker and there is movement without a mover

The art of non-attached observation of arising of experience and its corresponding ebb and flow in the
consciousness is important part of Buddhist psychotherapy. We learn to let go and not hold on to experiences
and their constructions as they are transient and in a way, not real. Yet it is also true that the experiences and
their consciousness are not random or chaotic but signify patterns including patterns of behaviour which define
our personality.

These patterns arising right from the moment of birth through the story of our life and personal history create a
strong imprint on our body and mind, and in our beliefs and behaviour. We re-present ourselves through these
fixed embodied patterns by defending and advancing them. Often, this leads to suffering. Being aware of the
process rather than being tied to the form liberates us from the fetish of attachment.

As the western philosopher Schopenhauer concluded, life fluctuates between the pain of desire on the one hand,
and the boredom caused by the satisfaction of desire on the other. The challenge for Buddhist style
psychotherapy is to break this vicious cycle of painful desire and boredom by going beyond and arriving at
another, higher level of changed perspective.
 61) The magnetic third eye that attracts attention:

When Greek philosopher Pythagoras reached Egypt to enter a school -- a secret esoteric school of mysticism --
he was refused entry. And Pythagoras was one of the best minds ever produced. He could not understand it. He
applied again and again, but was told that unless he goes through a particular training of fasting and breathing
he cannot be allowed entry.

Pythagoras is reported to have said: "I have come for knowledge, not for any sort of discipline." But the school
authorities said: "We cannot give you knowledge unless you are different. And really, we are not interested in
knowledge at all; we are interested in actual experience. No knowledge is knowledge unless it is lived and
experienced. So you will have to go on a 40-day fast, continuously breathing in a certain manner, with a certain
awareness on certain points."

There was no other way, so Pythagoras had to pass through this training. After 40 days of fasting and breathing,
aware and attentive, he was allowed to enter the school. Pythagoras reportedly said: "You are not allowing
Pythagoras in. I am a different man; I am reborn. You were right and I was wrong, because then, my whole
standpoint was intellectual. Through this purification, my centre of being has changed.

From the intellect it has come down to the heart. Now I can feel things. Before this training I could only
understand through the intellect, through the head. Now I can feel. Now truth is not a concept to me, but life. It
is not going to be a philosophy, but rather, an experience -- existential."

What was that training he went through? The technique was as follows: Attention between eyebrows, let mind is
before thought. Let form fill with breath essence to the top of the head and there, shower as light.

Pythagoras went with this technique to Greece, and really, he became the fountainhead, the source of all
mysticism in the West. This technique is among the deep methods. Try to understand it.

Modern physiology says that between the two eyebrows is the gland that is the most mysterious part of the
body. This gland, called the pineal gland, is the third eye to Tibetans. It is the Shivnetra, the eye of the Shiva, of
tantra. Between the two eyes there exists a third eye, but it is non-functioning. You have to do something to
open it. Otherwise, it remains closed.

Close your eyes and focus both eyes on space in the middle of your eyebrows. Give total attention to it. This is
one of the simplest methods of being attentive. You cannot be attentive to any other part of the body so easily.
This gland absorbs attention like anything. If you give attention to it, both your eyes become hypnotised with
the third eye. They become fixed; they cannot move. The third eye forces attention. It is magnetic. Your
attention is brought to it forcibly. It is absorbed.

It is said in ancient tantra scriptures that for the third eye, attention is food. And once you feel that the gland
itself is magnetically pulling your attention, it is not so difficult. For the first time you will see thoughts running
before you. You will become the witness. It is just like a film screen: thoughts are running and you are a
witness.

62) The fast road to moksha:

Santhara, a Jain spiritual practice which entails a voluntary giving up of one's life through fasting, has been in
the eye of a storm for years now. The law says it's suicide, Jains say it's their religious right.

Wrapped in a white linen cloth, his forehead pasted with sandalwood powder, 71-year-old Keshavji lies
listlessly on the floor of his tiny apartment in suburban Mumbai. A blown-up poster of the 24th Jain Tirthankar,
Mahavir Swami, regards him benevolently from the wall opposite as an old tape recorder spouts the Navkar
Mantra repeatedly. A steady stream of harried visitors slip out of their footwear, bow down to the elderly man
and then scurry to find a spot with a back rest. Sometimes visitors pour in till late evening.

A fortnight ago, Keshavji's house wasn't like this. There were no posters directing people to his home, no
designated visiting hours. His iconic status within the Jain community only came about on March 7 when he
decided to adopt the voluntary systematic fast to death called santhara. On that day, in the presence of his
children, wife and guru, Keshavji vowed to abandon his body and purify his soul by purging old karmas,
preventing the creation of new ones and "remaining indifferent to death".

Keshavji is not the only Jain who decided to end his life by santhara (also known as sallekhana), a spiritual
decision taken when a person feels that life has served its purpose. According to Babulal Jain Ujjwal, a veritable
fount of information on Jainism, more than 550 Jains across the country took the vow of santhara in 2009.
Ujjwal, who maps yearly data pertaining to the custom and publishes palm-sized booklets to distribute within
the community, says the number was up by 85 as compared to 2008 when 465 Jains took the santhara. "Till
March this year, 45 Jains have already taken santhara. There is a new santhara every single day, somewhere or
the other," he says.

An awe-inspiring decision for the community it may be, but for family members, coming to terms with santhara
is not easy. Whenever Keshavji's son coaxes him to take a sip of water, he points to the poster of Mahavir
Swami and says, "This is between him and me, don't interfere."

Keshavji, suffering from a cancerous kidney tumour for seven years, has battled two critical surgeries. After his
first surgery in 2003, he decided to move away from Mumbai's cacophony and stress back to his village in
Kutch, where his home's open courtyard companions included peacocks, sparrows and koyals. But his
deteriorating health would force him to return to Mumbai intermittently. "We would hear him groaning late into
the night, he was in so much pain," says his daughter. "But after he has taken the vow, it has all stopped. He is at
peace and that's why we are not stopping him," she says, adding that she remembers her father as a person who
couldn't bear hunger.

When he took the vow, Keshavji was moved into a neighbouring one-room apartment (earlier occupied by his
younger son's family). From that day on, no food was cooked in the apartment to keep temptation at bay, and
Keshavji's children now take turns to sleep there to make sure there's someone to keep check on him round the
clock. The elderly man also took a promise from his all loved ones. "He made us promise we wouldn't mourn
his death by shedding a tear. He asked us not to wear white during his funeral," says his daughter.

Painful and difficult as the idea of treating a loved one's funeral as a celebration may be, it's a custom based on
the belief that mourning a santhara death is equivalent to holding the soul back from moksha. And no one
knows this better than Mumbai's Beena. Last year, her 65-year-old mother, Manjuben, decided to take up
santhara after she developed a hernia in her food pipe, which led to her regurgitating all the food that went into
her stomach. The day she was discharged from the hospital, she stopped by at Beena's home. "She asked for all
her favourite food items, like a little child," says Beena. By then Manjuben had already decided that she would
tread the path of santhara. Beena put her up in a spare flat in her building, where she took care of her through
the fast. On June 24 last year, after 45 days of fasting, Manjuben passed away. The following day, her body was
draped in white, put into a palanquin in the lotus position (to symbolise that she would attain moksha) and taken
to the cremation ground in a procession. Hundreds of Jains in bright clothes thronged the procession to get a
final glimpse and no one was permitted to shed a tear. "It was hard not to cry, but I was also happy that she had
moved on to a higher place," says Beena.

In another home in suburban Mumbai, two sexagenarian sisters are fighting the same feelings, with their 82-
year-old mother embarking on a similar journey. Hemaben is on the 24th day of her santhara but her tryst with
Jainism's lesser-treaded and difficult paths started years ago when she allowed her third daughter to take the
lifelong vow of diksha (to become a Jain monk). Hemaben had been wanting to embrace santhara for the last
five years and would bring it up every now and then - but her daughters, who she had brought up single-
handedly from age 22 when she was widowed - wouldn't hear of it. Three weeks ago, she made up her mind and
would brook no opposition. The sisters now have no choice but to wait till their mother slowly slips away.

What the Jain scriptures say

According to religious texts, Jainism considers suicide a wrong which retains the karma from the current life
and does not allow escape from the cycle of birth and rebirth. The Sarvarthasiddhi, the oldest commentary of
Digambar Jains, says that suicide involves an intentional act of harm against oneself with a known outcome that
negatively affects those left behind. With santhara, death is welcomed through a peaceful process.

A king called Srenika, a contemporary of Mahavir who is often referred to in Jain stories as well as Buddhist
texts (which refer to him as Bimbisara), was confined to a castle by his son. Buddhist texts are vague about the
cause of his death, but Jain texts state that he landed in hell by the sin of suicide. Jain texts use the word
"atmavadhadosa" to describe his death. This Sanskrit word, which literally translates to "atmavadha" (suicide)
and "dosa" (sin) or "a sin of suicide", shows how Jainism prohibits suicide

The Sarvarthasiddhi also states that depriving someone of life based on a thoughtless action is violence, but a
person who practices santhara does not act thoughtlessly because he does not have desire. It says that a person
who is possessed by desire, abhorrence and delusions ruins himself by using poison and arms to commit suicide
but a person who practices santhara, has no such desire.

Santhara, the vow

When all the purposes of life have been served or when the body becomes unable to serve any purpose, I wish
to be able to adopt santhara, a religious fast to death. I will abandon my body, which is very dear to my mind,
the abode of my faith, like a box of ornaments containing precious stones. I will not care for the body in spite of
feeling cold, hot, hungry, thirsty, or undergoing insect bites, troubles by other people, diseases, including those
which may cause delirium, or other severe physical suffering. I wish to be able to abandon my body to my last
breath. In this case, I will remain indifferent to death to the extent of my ability.

I will face the north-east direction with crossed legs or a posture possible under the state of health, with folded
hands, saying, "Salutations to the Arihant Lords, who have already attained Moksha."

63) Birth, death and the interval:

Disillusionment, disease, debility and death may be the most accursed terms but much of philosophy, medical
science and spirituality have evolved and flourished around them.

Disillusionment transformed Gautama into Buddha. His father's death led the boy Venkatramana on the path
of inquiry, turning him into Ramana Maharshi. An incurable disease propelled Narayana Bhattatiri to
repackage the Bhagavatam into an epic poem called Narayaneeyam.

Understanding death is not possible without understanding birth and what caused it. Why are we here? From
the darkness of the womb we go unto the womb of darkness called death after traversing a well-lit zone called
life. People are born to fulfill residual desires and the outstanding obligations of their previous tenure. The
earth is karma bhoomi and here alone, and nowhere else, human beings have a facility to execute their
desires and obligations. What is born is not man but a medley of accumulated desires, hatred, anger, and
frustrations. The physical frame is just a bundle of electrical bulbs through which the cross currents of
emotions express themselves. We are here on our own volition, to undergo pain and pleasure and gain vital
knowledge necessary to go beyond pangs of birth.

Seeking an answer to the question: What, after death? is like wanting to know what lies beyond the edge of
the universe. No one has gone there on a fact-finding mission and come back with a status report.

However, there have been reports of evidence being available on reincarnation and rebirth. Strangely, while
there have been numerous incidents of people remembering their previous births with fair amount of
accuracy, there has been no instance of people recalling what transpired in the interval between two births.

The plausible explanation for this could be that mind remains in hibernation in the intervening period.

Death is a welcome pause in a long journey of the soul in its evolutionary course. Death is stocktaking time.

After assessing the merits and demerits of the previous birth the soul is replenished with newer equipments to
resume its journey. There is as much purpose in death as in life.

More often than not, death is dreaded for its timing rather than its occurrence. When a young person dies, we
react far more intensely than we do when an elderly person dies. But the difference is only in perception.

When the physical body or mind lose its capacity to execute karma or finds no further scope within the
existing framework, it contrives to have a tryst with destiny.

Every death is an inconsolable loss for near and dear ones. For the bereaved, death is a source of sorrow but
for the deceased it is the cessation of all pain. We weep not because some body had got relief but for our own
sorrow. All considered death is the only viable option for this organic body, which, past its prime, tends to
degrade even while alive. Today has to vacate its place for tomorrow to come in. Ramana Maharshi was once
asked by a group of disciples, 'where do people go after death?' He responded: 'did you enquire where they
came from, to be able ask this question?'
None has escaped the jaws of death but some have escaped the jaws of birth and attained immortality

64) Krishna: Love unparalleled:

Krishna's wisdom, humility and love are unparalleled. You see from any angle, there is a totality, a uniqueness,
in Krishna's personality. This indicates that your innermost has these qualities just like a ray of sun which has
all colours.

Once Queen Kunti, mother of the Pandavas, told Krishna, "I wish I had more troubles. You were always with
me when I had troubles. Nothing can equal the joy of your company. I can trade all the pleasures of the world
for a moment of your Presence."

Krishna gave her more knowledge of the Being: "I am in you as you. There is not a place in this world where I
am not. People think of me as a physical body and they do not really know my nature. Body is made up of these
eight aspects: earth, water, fire, air, ether, mind, intellect and ego. I am the ninth -- beyond all this. I am all-
pervading. Though I am in the body, I am not the body. Though I am working through the mind, I am not the
mind. I am much more than what you perceive. I am present in your heart as you and anytime you need me, I
am there. You can always count on me".

Saints fell in love with Krishna. The dispassionate would be drawn to him. Krishna means that which is
attractive. The very core of your Being is such, the bliss and joy of the Self is like that. It just draws everything.
The symbolism in Krishna's birth is beautiful. Devaki as the body and Vasudev as prana or breath came together
to bring forth Krishna.

Krishna is always depicted as the Blue God. It means that the body is so transparent, almost as if it was not
there. Whatever is infinity is represented by blue. The sky is blue, and so is the ocean. Krishna says in the Gita:
"People do not know my true nature. Nobody knows." In all his life only three people knew his true form --
Yashoda, Arjuna and his childhood friend Uddhava. Krishna says: "People think of me as a physical
embodiment, as a body. I am not the body; I am the Consciousness which is present in everything, everywhere...
I am the sweetness in sugar, the light in the moon, the heat in the sun". He expresses himself as 'all-permeating'.

Krishna always stands with one foot firmly on the ground, the other foot crossed over, as though it is touching,
but not really touching. It is elsewhere. That is called the 'tribhangy' pose, implying perfect balance.

Krishna was makhan chor, stealer of butter. Butter is from milk. Milk is fermented to get curd and the curd is
churned to get butter. Life is a process of churning. Your mind is being churned by so many things, events,
happenings, and instances.

Finally what comes up is butter which is the saintliness in you. And Krishna steals the butter, the saintliness. It
means he loves this mind which is like butter, which is not hard. This means infinity is coming towards you,
loves you so much that it steals you at any cost. He seeks you out, wherever you are.

Janmashtami is the day when you enliven the virat swaroop – the cosmic vision -- of Krishna in your own
consciousness, once again. Letting your true nature manifest in your day-to-day life is the real secret of
Krishna's birth.

65) Say, enough is enough:

It is no longer `cool' to use the word 'contentment' for the simple reason that currently, the constantly heard or
read words are aspiration, acquisition, more, and growth. It's time, therefore to revisit the meaning of
contentment.

True contentment does not ask us to end aspiration or advancement, but asks us to appreciate and enjoy what
we've got before we can focus on getting more. Many, after getting something for which they hankered after,
immediately begin a new search for something different; the process never seems to end. At times we even
forget why we needed something or someone. Discontent can become an addiction. "Being human," says
philosopher Husserl, "is a characteristic of a being who faces the question: After satisfaction, what?"

Things, people and situations do diminish in charm or utility; you often feel the need for change. It is perhaps
not practical to say: "I am content with my typewriter and have no desire for a computer."

However there seems to be a tendency to be dissatisfied with whatever one has, from possessions and
relationships, to one's city or country. Is the grass really greener on the other side? Unlikely. An untested belief
is that the grass is greener on the other side.

There are two dynamics operating here. The locus can be internal; the person in general is restless, unhappy and
dissatisfied. Or it is triggered by external factors; one's discontent is caused by what one sees, desires, or is
tempted by.

Contentment was regarded as a sadhana, a spiritual observance, its focus being the mobilisation of one's own
mechanism of resistance to acquiring, intended to help one arrive at a state of needlessness. This is not easy
even for sages.

It is helpful to see contentment as a state of being that brings with it a certain measure of wakefulness. This
creates a sense of comfort with whatever one has at the moment -- and is a cure for dwelling on what one lacks.

Contentment carries a component of thankfulness. When you go to a pharmacy and realise that there are many
medicines you can do without, you feel grateful for your state of health.

Contentment may be described as a place between boredom and greed, between the burdensome and need for
the novel. In Sanskrit, contentment is referred to as santosh and better translated as fulfillment, distinguished
from ashutosh - one who gets satisfied easily but perhaps also temporarily.

Contentment looks into the essentials, requiring a certain eye that takes time to develop. I would go a step ahead
and say it is an art.

In this age of quantity and variety, how else could one find protection against the virus of discontent? Masters
across cultures have invited us to observe the beautiful effects of contentment, an invaluable asset that helps us
find a positive orientation in life.

Everyone cannot be a mahatma; we could at least try to find contentment in whatever way we can. "To know
you have enough is to be rich," offered Lao-Tzu; and so say the Taoists, Thoreau, Zen masters, and Sufis.

Contentment offers us a method, a particular angle of viewing certain kinds of truths that are better approached
and achieved by this path. Contentment does not mean closing your eyes and ears to reality, or shunning the
new; it focuses on being discerning, so that we become 'open-eyed perceivers'.

Where do we draw the line and say 'enough is enough' so that we can achieve balance between what we can
acquire and what we can use, big or small? The wisdom of life as always, consists in the elimination of non-
essentials.
 66) Get high on LSD:

Propitiate Lakshmi, Saraswati and Durga, writes mythologist Devdutt Pattanaik

Everybody wants to be happy. It is difficult to be happy if we have no food to eat, no place to live or no clothes
to wear. It is but natural, therefore, that we turn to

Lakshmi, goddess of wealth. When she comes into our lives, there is food, clothing and shelter. We can survive
and hope to thrive. Lakshmi also means abundance and financial security. More Lakshmi means we can take
care of our health and find the time to do things that we love to do. There is prosperity with pleasure.

The wise say that if you want Lakshmi to come into your life, you must never chase her. She must chase you.
Otherwise she will come into your life with her twin sister, Alakshmi, goddess of quarrels. A house filled with
wealth as well as strife is a house inhabited by both Lakshmi and Alakshmi.

To make yourself worthy of Lakshmi, and to ensure that she comes without Alakshmi in tow, you have to
pursue Saraswati, goddess of knowledge, who is dressed in white and is shown holding books in her hands.
Lakshmi is a whimsical goddess, who may move in your direction at one point, even without effort, and then
move away from you as well. But Saraswati is a dependable goddess, perhaps difficult to acquire, but once she
decides to be with you, she stays with you.

The more of Saraswati we have, the more we know what people want, how to get things done, how to solve
problems, and how to take the right decisions. Saraswati enlightens us, helps us make sense of the world. She
makes us sensitive to things around us. Anyone who has Saraswati in his life realises the extent of his ignorance
and becomes humble and generous. Such a person is not anxious about the movement of Lakshmi and does not
fear Alakshmi.

Some say that it is rare for Lakshmi and Saraswati to stay in the same house. When one has too much of
Saraswati, one tends to hold Lakshmi in disdain. And the one who has too much of Lakshmi, might hold
Saraswati in disdain. But Lakshmi without Saraswati, invites Alakshmi. And that is not a good thing. And
Saraswati without Lakshmi invites Daridra, goddess of poverty, which is not a good thing either.

Neither financial security nor knowledge can guarantee emotional security. One can have all the money in the
world but it does not guarantee a successful, fruitful relationship. One can possess all the knowledge of the
world, but if relations are strained with parents, children or siblings, one cannot be happy. Therefore, we seek
Shakti, goddess of power.

When we say we want fruitful relationships, we actually mean that we are seeking relationships that empower
us, make us feel secure, safe and significant, as one who carries weapons for self-defence. We want to feel as
strong as a citadel or 'durg' from where comes the name Durga. Durga is sanctuary, emotional sanctuary, a place
where we feel secure and wanted. As Durga, Shakti rides the tiger, fearless and holds weapons in her hands,
protecting us, unafraid to go to battle for us. We want her in our lives.

To get Durga into our lives, we have to give Durga. To feel secure and included, we have to make others feel
secure and included. This will never happen if we are not sensitive and we differentiate between what is 'mine'
and 'not mine'. To break this divide, we once again need Saraswati. To be happy, we require all three goddesses:
Lakshmi (L), Saraswati (S) and Durga (D). Happiness helps us get closer to ananda or bliss.
 67) The divine aspect of an ideal relationship:

Everything in the universe is in its place because of balance. A harmonious balance between two
complementary forces is an integral part of nature.

As the half-female, half-male Ardhanareshwar, Shiva represents the union of Parvati as Prakriti, the energy
force, and Shiva as Purusha, the two manifest aspects of the Cosmic Consciousness, Brahmn.

Both Prakriti and Purusha are two different aspects of nature and they come together to form a perfect,
harmonious balance between two complementary forces. This is the concept of marriage in Vedic philosophy.

The marriage of two individuals is intended to create a harmonious balance very similar to that of the
Ardhanareshwar. They come together to form a union, becoming an inseparable part of each other's lives,
subsuming their individual identities for a holistic relationship that was founded on mutual give and take. The
partners take care of each other's needs for the rest of their lives with mutual devotion, dignity and respect. The
relationship might extend further to include children – if the couple had children – and to the rest of the family
like parents and other close relatives.

Woman is considered as the force or Shakti in a man's life. How long a marital relationship lasts would depend
upon the evolution of that relationship – the higher the purpose, the longer the union would be. The bonds are
established between two individuals at the level of chakras or energy centres. There are certain characteristics
pertaining to each chakra, and the union happens at the level of these characteristics.

The lowest level is that of basic earthly desires, characteristics of the mooladhar chakra, pertaining to the
satisfaction of grosser needs like sharing of wealth and belongings. There's no higher purpose of the two
partners coming together. A little above this is the connection based on sexual desires at the level of the
swadhishthan chakra, at the level of physical Creation. Above this is the connection established on the plane of
power, be it social, political, or economic, at the manipoorak chakra.

Most marriages exist at the level of attachment, when the partners feel that one cannot exist without the other.
When this is misunderstood to be love, there are chances of a weakening of the relationship. The basic concept
behind the marriage is that of 'togetherness and oneness', and this is found to be lacking in these relationships.
People tend to get tied up, blinded by their own selfishness that they come to value individual needs more than
the equitable give and take harmonious balance represented by the Ardhanareshwar symbol.

A connection formed on the basis of love is much higher and has no ties. It is established at the anahat chakra,
the seat of selfless love. Love can never hold you back. It will not tie you down with emotions and conditions. It
is selfless. Love sets you free because you are happy in the happiness of the person you love, unconditionally.

Even rarer are the connections established at the level of vishudhi chakra that are based on higher forms of
creativity, where people come together when they have risen above their own selfish needs and can now think
beyond themselves.

Then comes the highest energy centre in a being, the ajna chakra that is the seat of Shiva in the human body.
The connection formed here is so subtle that in the current flow of circumstances, it might be very difficult
indeed to find it. Such a union would be similar to that of Shiva and Shakti, complete in every respect.

68) Did Jesus have a sense of humour?

Scholars, pastors and bloggers are mulling over Jesus' sense of humour.

Robert Darden, associate professor of journalism at Baylor University and author of the book 'Jesus Laughed:
The Redemptive Power of Humor', said: "If we agree that Jesus was human and fully divine, he must have had a
sense of humor. I've never met a human who didn't have a sense of humour."

From Scripture, Darden pointed out, we know that Jesus wept at least once - when he heard news that his friend
Lazarus died - and got angry at least once, at the dishonest moneychangers at the temple.

Darden said: "I think He could be silly when He wanted to be, angry when He needed to be and everything in
between."

However, scholars rarely suggest that Jesus used thigh-slapping jests in his ministry.

"Even when they do, their claims are frequently overstated," noted Dr. Bruce Longenecker, a Baylor professor
of religion, who wrote the article A Humorous Jesus? Orality, Structure and Characterisation in Luke 14:15-24,
and Beyond, which appeared in Biblical Interpretation: A Journal of Contemporary Approaches in 2008.

Those who compile anthologies of humour bypass Jesus and his followers - and with good reason, he stated.
Texts about them deal with life-and-death matters.

Yes, Jesus told riddles and used wordplay, made points with hyperbole and irony - often at the expense of
pompous Pharisees, which would have amused those who were not fond of the religious leaders.

Longenecker wrote: "But it is clear that they are not classics of comedy from one of the greatest wits of all time.
They simply embody biting criticism by way of ridicule."

Some speculate that the humour may be lost because the context has changed in the modern world.

Readers might not 'get' inside jokes. And writers in gospel times did not use 'LOLs' and emoticons. Then again,
perhaps the debate continues because humour, like beauty, is in the eye of the beholder.

Darden's finds the coin-in-the-mouth fish tale is particularly funny.

He said: "Heck, Jesus could have pulled it (the coin) from behind someone's ear. But by using something silly
like a fish to make a serious statement, Jesus makes every moment a teaching moment."

Rev. Brett Younger, associate professor of preaching at the McAfee School of Theology at Mercer University in
Atlanta, said: "I don't think Jesus was a stand-up comedian, but I think he used humor to make a point, and
exaggeration was humorous.

He doesn't do a lot of it, but it's significant."

69) There’s no need to be so anxious

There are two kinds of renunciation, as explained by Krishna: sannyasa renunciation and tyaga renunciation.
The first, sannyasa, is giving up desire-driven actions while the second, tyaga, is giving up the fruits of action.
However, neither of the two implies giving up action.

Action continues, giving up only the two things that come in the way of excellence – desire from the past and
anxiety for the fruit.

Krishna adds that some say all action should be renounced as flawed, while others maintain that acts of
sacrifice, charity and penance must never be abandoned. Most are laden with desire. They need to perform
acts of sacrifice, charity and penance for self-purification. The rare one who is on the verge of realisation
needs to let go of even the last thought to become enlightened.

There are three kinds of tyaga: sattvika, rajasika and tamasika. Abandoning obligatory action out of delusion is
tamasika, not tyaga. False or rajasika tyaga is giving up action that is troublesome, fearing physical discomfort.
True or sattvika tyaga is performance of obligatory action because it ought to be done, giving up attachment
and fruit.

The Gita's chapter 18 then analyses five distinct aspects of action: the body, the actor, the various instruments
– mind, intellect, ego, sense organs and external instruments – their respective functions and the fifth, the
divine. The divine Self remains inactive but enlivens all other entities and enables them to function. If you
identify with atman and not the individuality, action takes on a divine dimension. Work becomes worship.
Such action does not bind you, not even the act of killing.

The next portion provides insight into our personality. The qualities of sattva, rajas and tamas impact on each
aspect of our persona - knowledge, action, actor, intellect, consistency and happiness. By understanding the
manifestation of the gunas in each of the different entities, we can identify the weak spots and deal with
them. Thus the whole personality gets a lift.

Based on this inner composition, all humans were categorised into four varnas or castes, based on one's
proportion of sattva, rajas and tamas, not on heredity. Each caste was then given a vocation best suited for
their temperament. The purpose was to facilitate the spiritual development of all because a mismatch of inner
composition with external work can be highly frustrating and prevent progress.
Krishna encapsulates the entire spiritual path in verses 46 to 57 starting with the three practices of karma
yoga, bhakti yoga and jnana yoga and ending with meditation. If you shift your focus to atman you will
overcome all obstacles. If you ignore Divinity and get lost in the material realms you will perish.

Having said that, Krishna leaves us to do as we wish. The Gita is not a doctrine of adesa or commandments
that must be accepted without question. It is upadesa, advice based on a logical, scientific exposition on the
human personality. Reflect on these principles, experiment with them and draw your own conclusions just as
you would with physics or chemistry. Then you will experience truths laid down in the Gita and find liberation
while living in the world. You will live like a king, think like a sannyasi, for you would command resources but
not depend on them.

Only Mumbai and Pune:

The writer will speak on the Bhagavad Gita Ch 18 at Bhaidas Auditorium, Juhu, Andheri (W) fromMarch 2-6,
6.30 to 8 pm. All are welcome.

70) Six days of activity, one day of rest:

In the Old Testament's Book of Genesis, the story of creation is portrayed as the outcome of God's verbal
commands given over six days. The seventh day was marked as the day of rest, the Sabbath.

In the beginning, there was darkness and void. First, God said: "Let there be light," and there was light. Having
separated the light from darkness, God called light as day and darkness as night. On the second day, God
created the firmament. Separating "water from water", God created water and the sky above it.

On the third day, He said: "Let the water under the sky be gathered to one place, and let dry ground appear," and
so were created land and the seas. He commanded that the land produce vegetation with plants bearing seeds
according to their kinds and trees bearing fruits, again, according to their kinds.

Then on the fourth day, He created lights in the expanse of the sky to separate the day from the night and to
serve as signs to mark seasons and days and years and give light to earth. God made "the greater light (the
Sun?) to govern the day and the lesser light (the Moon?) to govern the night" .

On the fifth day, God said: "Let the water teem with living creatures, and let birds fly above the earth across the
expanse of the sky." And so came to be creatures of the sea and air, each paired with one of their kind. Blessing
them, God said: "Be fruitful and increase in number."

On the sixth day, God commanded that there be creatures on land including wild animals and livestock, and so,
by the end of the day "all creatures were created".

Finally, "God created man in his own image male and female, He created them to have dominion over fish of
the sea and the birds of the air, over the livestock, over all of earth." Again, God blessed His creations and said:
"Be fruitful and multiply".

After having worked so hard for six days, God took the seventh day off as the day of rest, the Sabbath, which
has now come to be regarded as the holy day of rest and reflection.
 71) Ahimsa, an active force of love:

The doctrine of ahimsa implies living with active compassion, refraining from violence in thought, word and
deed.

The belief in the supremacy of truth was not based on theoretical abstraction. To seek the truth is a striving for
human perfection.

Mahavira renounced all possessions and set out to live the solitary life of a wandering mendicant, begging for
food and shelter and enduring the harshest of austerities. In fasting, he abandoned all hardships and concern of
the body. He wandered about, meditating for 12 years on the truth of existence to understand the nature of the
Self. After 12 years of intense penance, he attained the highest knowledge called Kevala jnana, which is infinite,
complete and full.

Sakyamani Gautama chose the life of a mendicant practitioner in search of satya. He mastered four significant
stages of mindfulness and contemplative awareness. This mastery was in union with a series of unusual
cognitions. During the first watch (evening) Gautama attained the first cognition that unfolded each of his own
previous incarnations. He saw them one by one, in absolute transparency. In the second watch (midnight), he
acquired the divine eye, with which he could penetrate into the truth about the cycle of disease and rebirth of all
living creatures. The universe appeared to him as a mirror reflecting the misery of the repeated cycles of birth
and death. He saw the interplay between good karma and merits, bad karma, and its miserable retributions.
During the third watch (the last night), he acquired the third cognition: he perceived the four noble truths. This
is suffering, this is the source of suffering, this is the cessation of suffering and this is the path that leads to
emancipation along with the sixth form of knowledge, that is, extinction of desire. In the fourth cognition, he
realised the principle of ''dependent co-arising'' that framed his theory of existence. Having realised these truths,
he attained the level of Buddhahood.

According to M K Gandhi, all faiths constituted a revelation of truth but as they are created by imperfect men
they are alloyed by untruth, and therefore, liable to imperfection and error. But absorbing the tested truths of all
faiths it is possible to assimilate the universal spirit of all religions. It was his search for satya that inspired him
to introduce sarvadharma, the multi-faith prayers. These were chanted and sung in his ashrams.

Gandhi's deep commitment to the value of ahimsa came to him as a natural extension to his search for truth.
After repeated experiments, Gandhi came to the conclusion that ahimsa is an infallible force and that ahimsa
and satya are part of our inherent nature: ''Man as an animal is violent, and as spirit, is non-violent...violence is
the law of the brute. The dignity of man required obedience to a higher law, to the strength of the spirit." In
Gandhi's terms, ahimsa is a constituent of satya. It is not absence of violence, but as compassion, ahimsa is an
active force of love.

While Mahavira the ascetic followed the path of austerity and Buddha advocated a middle path, Gandhi
revisited the concepts of ahimsa and satya and used them successfully in the political sphere as well.

72) Krishna the cardiologist:

The Song of God has a store of useful tips for stressed-out professionals, harangued homemakers, and anxious
students swotting for their examinations...

Heart specialists have been advising their patients as well as the general public of the need to avert heart
ailments. Today, cardiovascular disease is widespread, killing millions of people worldwide. Hence, the need to
create public awareness of the ways in which heart disease can be avoided. There are ways, too, of getting cured
of the disease by combining medical advice with holistic living.

No one disputes the fact that a healthy lifestyle promotes a healthy heart. The three key words are: aachar,
vichar and vyavahar. Let your thoughts, actions and deeds be such that you are able to be free of undue
anxieties, worries and tensions, especially in the current ambience of intense competition and greed. Choose to
think positively, rather than giving in to negativity that only leads to a needless fear psychosis. A balanced diet
and regular exercise help greatly. Add to this a bit of yoga and meditation and the results could not be anything
but good.

Faith and prayer have the power to heal, so there is no harm in cultivating faith. It could provide you with a
sense of security, in the knowledge that there is a Supreme Consciousness that could guide and enable you to
heal yourself. This way, the mind is preoccupied with constructive thoughts, and these are important to keep
your creative intuitions and optimism alive. With all these aspects in place, you cannot be anything but healthy
and happy! Dale Carnegie and Norma Peal have, through their experiences, affirmed the idea that we need to
feed the brain with positive thoughts if we are to expect peace, progress and happiness.

Let's go back to the ancient epic, the Mahabharata. I would describe Sri Krishna's role as that of a master
cardiologist. Krishna was able to uplift and liberate a most capable but confused and therefore depressed
warrior, the Pandava prince, Arjuna. Krishna accomplished this by imparting to Arjuna pragmatic wisdom in the
form of the Bhagavad Gita.

"He who is unattached to everything, and meeting with good and evil, neither rejoices nor recoils, his mind is
stable," says Krishna in verse 57 of the second chapter. A balanced mind - akin to the state of samadhi - is
achieved when people acquire a state of equilibrium with a degree of perfection by neither going overboard
with good results nor getting depressed with a bad outcome. In the verse before this one, Krishna advises
Arjuna: "The one whose mind remains undisturbed by sorrow and, in who, the unquenchable thirst for pleasure
has altogether disappeared, and who is free from passion, fear and anger, is called the one who is of stable
mind." Once you have attained such a state of mind, it is difficult indeed to invite a heart attack!

The biggest lesson of restraint, constraint and contentment ought to be directed at the large body of executives -
officers , managers, CEOs in all sectors - who find themselves running against time to outperform , outwit and
outmanoeuvre their competitors. Anyone who has jumped into the rat race would find himself rushed for time,
ensnared by a punishing mental, physical and professional schedule that stretches from dawn to dusk, maybe
more, all the while taking a toll on the individual's health and well-being. The result? Most end up having health
problems. Their hearts give in, their reflexes go haywire and they turn jumpy and irritated, angry and frustrated.
This is an invitation to cardiovascular disease, and several succumb to it while others live in fear and dread of
impending ill health and perhaps premature death.

The key factor here is tension. Including the Gita as part of the executive manual would not be a bad idea.
CEOs and administrators need to review their work ethic and system, keeping in mind the invaluable tips
Krishna provides in the Gita. The Gita upholds natural law even as it discourages both elation and depression as
reactions to success and failure. It promotes even-mindedness, a very good attribute that will enable the taking
of decisions with a cool head.

By toning down expectations and maintaining a pragmatic perspective, we can save ourselves from becoming
robotic, and find release from a mechanistic lifestyle that neither improves our health nor elevates our
consciousness. Get out of the rat race. Think positive and maintain a stable and happy perspective. The Gita
says that action is your duty but reward is not your concern. Just do the best you can and leave the rest to God
or the Universe. Good actions will reap good results. "Your right is to work only, but never to the fruit thereof.
Let not the fruit of action be your object, nor inaction your attachment."
 73) A long incubation:

No ancient Chinese classic makes mention of the creation legend that seems to have gained currency well after
the third century BC. The Pangu myth,as it has come to be known,refers to the conceptualising of the beginning
of the cosmic creation as an emergence from chaos,and more specifically,from an egg that took all of 18,000
years to hatch!

The cosmic egg is said to have created itself from the primordial soup that stirred itself out of the chaos or
Hundun that prevailed everywhere.After having incubated for thousands of years,Pangu (perhaps
meaning'coiled-up antiquity' ),the man with a rugged appearance in the egg broke free of it by using an axe,and
in doing so,separated the substance that got released with him.Cleaving apart the fluid as earth and sky - that
had been indistinguishable so far - with his gigantic form that kept growing taller and wider,Pangu held up the
lighter sky with his feet rooted firmly on the heavier earth.With the passage of time,another 18,000 years
later,the sky had risen sufficiently high,spreading out to infinity while the earth increased in thickness,forming a
solid mass.Meanwhile,Pangu himself grew in stature till he died,having accomplished the act of creation.

Once Pangu passed on - according to Chinese mythology that recounts several versions of the same story - the
wind and clouds rose out of his breath.His voice got translated to the sound of thunder.Pangu's eyes became the
Sun and the Moon.His perspiration became rain that came to nurture earth and his hair got dispersed as stars in
the sky.While his skin gave birth to trees and flowers,Pangu's bone marrow became the stuff of precious stones
and pearls.And so came about the creation of the earth and sky,stars and other planetary bodies as well as the
rain,wind,clouds and flora.

A less mythological interpretation of the cosmological phenomena is to be found in later Chinese texts,loosely
translated as follows:'The Way gave birth to unity,Unity gave birth to duality,Duality gave birth to trinity,and
Trinity gave birth to the myriad creatures.The myriad creatures bear yin on their back and embrace yang in their
bosoms.By neutralising these vapours,harmony is born.'

The concept of the yin-yang or positivenegative forces plays a seminal role in Chinese philosophy,including
those related to genesis.The interplay of two seemingly opposing forces is seen as giving rise to an
interconnectedness that binds all of Creation in one,seamless whole.

74) Peace feeds happiness:

What has peace got to do with happiness? The connection is like that between life and living.

For, peace makes life worth living, and paves the way to happiness. Peace and happiness are linked so
inextricably that there's no happiness without peace.

What comes first: peace or happiness? Could you be at peace if you're not happy? The answer to these questions
depends on your idea of happiness...on whether you get happiness from external factors or from within.

In the Bhagavad Gita, Krishna tells Arjuna that no man can know happiness without peace. However, to
experience peace, we need to prepare ourselves to receive it; so in a way we are responsible for making peace
and happiness happen. For peace and happiness to last, both ought to spring from within, regardless of any
turmoil or otherwise that is happening outside. The more you internalise your feelings of peace and happiness,
the more the chances are of your reaching blissful heights. Once you are able to source peace and happiness
from within, you can transcend external vicissitudes to remain ever-happy and blissful.
Reverend Ernest A Fitzgerald described happiness as a 'deep sense of inner peace' that comes when you believe
that you are 'making a difference for good in the world'. Thomas Jefferson, former US President, said that "it is
neither wealth nor splendour, but tranquillity and occupation, that give happiness."

From a Buddhist perspective, too, one can learn that "people inflict pain on others in the selfish pursuit of their
happiness or satisfaction. Yet, true happiness comes from a sense of peace and contentment, which in turn must
be achieved through the cultivation of altruism, of love and compassion, and elimination of ignorance,
selfishness, and greed," in the words of the Dalai Lama. The Buddha said that to "enjoy good health, to bring
true happiness to one's family, to bring peace to all, one must first discipline and control one's own mind."

Peace is a recurring prayer in Holy Mass celebrated by Christians. The priest chants, 'Peace be with you' and the
congregation replies, 'With you also'. The congregation offers each other 'The Sign of Peace'. The mass ends
with a blessing by the priest, 'Go in peace, the mass is ended.'

What, then, happens to the non-believer? Is he doomed to turmoil and unhappiness? It would be presumptuous
and uncharitable to draw such a conclusion. For, there's peace in the smile of a child; there's peace in the tender
touch of one's mother...it's got nothing to do with God or religion, but everything to do with the state of your
mind.

Thich Nhat Hanh, the Vietnamese Buddhist monk says that "If in our daily life we can smile, if we can be
peaceful and happy, not only we, but everyone will profit from it. This is the most basic kind of peace work."
Again, no religious strings attached to peace.

The Vedic idea of peace includes peace in all areas of life—psychological, social and environmental, for
instance. The Yajur Veda declares: "Let there be peace in heaven, Let there be peace in the atmosphere, Let
there be Peace on Earth... May the waters and medical herbs bring peace, May the trees give peace to all beings,
May all the gods be peaceful, May the Vedas spread peace everywhere, May all other objects everywhere give
us peace, And may that peace come to us and remain with us for ever."

75) Bhagavad Gita: Yoga manual:

Does the Bhagavad Gita contain anything that defines its purpose? It does. Not once or twice, but its purpose is
unequivocally asserted at the end of each chapter, that is, eighteen times!

For example, at the end of Chapter II, it is stated that this chapter is in fact an exposition of an aspect of yoga
known as Sankhya Yoga. All chapters deal with one aspect or the other of yoga.

One may ask, why yoga was being explained in the middle of a purported battle to be waged between two clans,
the Kurus and the Pandavas. As Paramhamsa Yogananda says, the Bhagavad Gita is evidently a spiritual
metaphor used for the exposition of yoga. Persons portrayed are in fact ingenious depictions symbolising the
various stages in the devolvement of spirit into matter.

The battle proper, represents the real struggle that ensues within a person who realizes that all along it was the
mind and its deep-rooted tendencies that was playing a devious game of deception with him, leading to false
perceptions of truth and happiness and so, under proper guidance, sets out to rectify all this.

Kurukshetra, the battlefield refers to our own bodily domain, where the action must take place. Kuru in
Sanskrit, is derived from the root "kri" meaning action and kshetra means domain.

Pandu was the rightful and noble monarch of Bharata, the bodily kingdom. Pand in Sanskrit means white or
pure, referring to the faculty of discriminating between right and wrong, which humans inherently possess. If
man lives as per this discriminating power he will live life in such a way that slowly but surely, the soul's body-
consciousness ascends to spirit-consciousness and thus one attains independence from false providers of
happiness, namely, the five senses.

As the story goes, Pandu has five sons, three from his wife Kunti -- representing the power of dispassion-- and
two from Madri, the power of persisting in dispassion.

The five brothers unwittingly lose their kingdom in a game of dice, deceitfully loaded by Duryodhana (material
desire) against them. The bodily kingdom comes to be ruled by the blind king Dhritarashtra who represents our
own sense-infatuated and hence "blind" mind.

The blind king's eldest son Duryodhana represents vain, material desire, most difficult to fight off (Duh means
difficult and yodhana means to fight). His ninety nine other sons represent other sense-entrenched tendencies of
the mind.

However, as portrayed in the story, since the five Pandu sons are born of rightful discrimination and dispassion,
they together possess qualities needed to recover this lost kingdom.

The youngest, Sahadeva represents the discriminating knowledge which says, "I have to resist that". Nakula
represents the knowledge which says, "I have to adhere to that". Arjuna is the knowledge which asserts, "I must
have self-control". Bhima, the knowledge that asserts, "I am strong", and Yudhisthira, the knowledge that
asserts, "I am calm even in war."

These are qualities necessary for the ascent of consciousness from mere body-consciousness to immortal soul-
consciousness. However, knowledge without the kinetic power cannot produce any movement. Hence enter
Draupadi who "belongs" to all the five brothers as wife.

Draupadi represents the otherwise dormant divine life force known as Kundalini Shakti which when awakened,
unites with various aspects of discriminatory intelligence within us all. In kundalini oriented meditation, this
"living electricity" rapidly traverses the storehouse of karma results in their internal cauterization by
precipitating appropriate yoga-kriyas which would be physical, mental or even emotional in nature.

76) Path to peace:

Quieten your mind with the help of karma, bhakti and gnana yoga, says Swami Chinmayananda

A mind, which is not controlled and guided by the intellect blindly follows the senses. Such a mind cannot
concentrate on a single ideal. The mind needs to be well prepared and trained for meditation. Only a well-
prepared mind can concentrate and use the technique of meditation to progress spiritually.

To prepare the mind for meditation, withdraw it from materialistic attractions. When the mind craves for sensual
indulgence, it becomes agitated and an agitated mind can never concentrate. If such a mind is forced to
meditate, the person develops frustration, and instead of evolving, only degenerates.

Flow of thoughts
An agitated mind has three fundamental imperfections. Unless these faults are removed, there can be no
effective meditation. The first of them is the excessive flow of thoughts. The mind is flooded with thoughts. All
kinds of thoughts show up; some make you angry or upset, while some others make you emotional. Negative
thoughts, relating to anger or jealousy drag you down to a lower level of the spiritual ladder. If you have
negative thoughts, let them flow; just channelise them in the right direction. These have to be carefully dealt
with and directed, only then can you gain equanimity, an essential prerequisite for meditation.

Karma yoga
You can reduce the flow of thoughts with the karma yoga or the path of action. This discipline is based on your
personality. Karma yoga means selfless actions dedicated to the prosperity of one and all. It is practised by
surrendering all activities to a higher ideal and working without egocentric attachments to any work, without
craving for the rewards. When one continues to practice right action, the mind instead of pursuing the senses,
maintains the thought of the higher ideal and successfully reduces the flow of thoughts.

Bhakti yoga
The flow of positive thoughts can be improved by bhakti yoga or the path of devotion, which is prescribed for
mental or emotional stability. Devotion is the same as love except that love is meant for mere mortals, whereas,
devotion is a higher ideal. Devotion is developed with prayer, by mental prostration and surrender of the ego to
the lord or guru. When this is practised regularly, negative thoughts are replaced with positive ones.

Gnana yoga
Finally, the direction of the thoughts can be changed by gnana yoga or the path of knowledge. This path deals
with the human intellect; it helps in distinguishing between the real and the unreal through the study of and
reflection upon the spiritual truths. When a seeker constantly reflects upon sacred truths,
his attention automatically withdraws from sensual pleasures, and gets established in the higher and
nobler values of life.

In fact, you need to follow all the above-mentioned paths to subdue the three aspects of a troubled
mind. The extent to which each shall be followed depends on the nature of your personality. If you are
predominantly intellectual, you need to take gnana yoga and spend more time and effort in the study and
analysis of the scriptures, as well as reflect on them. But if you are more emotional than intellectual, you require
bhakti with more prayer and worship. If you are a combination of the intellectual and the emotional, where both
are almost equally developed, then karma must be followed, as it caters to both aspects of your personality. If
you follow the three paths gradually, you are relieved from the entanglements of the material world and can turn
your attention to God. With this achievement, the agitation in your mind is reduced and tranquility is restored.
Such an equanimous mind alone is qualified to obtain the best results from concentration and meditation.

If, however, you try to meditate without preparing yourself, then your spiritual personality will not grow and all
your efforts will be wasted. This advice is not meant to turn people away from the practice of meditation, but
only to caution students that a lot of preparation has to be done, if they want the best results out of meditation.
The success in meditation depends on your preparation and equanimity of the mind.

77) To find the real you, overcome ego:

To an enlightened being it does not matter whether the world appears or not. Ramana Maharshi would say that
it is like the letters and the paper on which they are printed.

We are so engrossed in the letters that we forget the paper. The enlightened sees the paper as the substratum
whether the letters appear on it or not.

An exponent of the path of Self-enquiry or Atma-vichara , Ramana Maharshi was convinced that a spiritual
seeker could attain Self-realisation by constantly reflecting on the question 'Who am I?' and tracing the `i-am-
the-body' thought (ego) to its source through deep meditation.

In deep sleep there are no perceptions. Yet, the ego was present because otherwise, there cannot be the memory
of having slept. He asked: "Who slept? You did not say in your sleep that you slept; you say it in your wakeful
state. So the ego is the same in wakefulness, dream and sleep. Find out the underlying Reality behind these
states. There is no you, nor I, nor he; nor present, nor past, nor future. It is beyond time and space, beyond
expression."

The deep sleep state is devoid of body-consciousness but in the waking state the 'I-am-the-body' thought is
predominant; hence the external world is perceived. Yet the fact remains that there is no change in the one who
slept and the one who is now awake. The difference between waking and deep sleep lies in the emergence of
body-consciousness and that no change occurs in pure consciousness that abides in eternity. And since the body
is experienced in one state (waking) but not in the other (deep sleep), one can say that it arose at some particular
moment and that it has both an origin and an end.

The Self, on the other hand, is the Eternal Consciousness which both pre-exists and survives the body. There is
the continuity of the Being, the Eternal Self, in all the three states while the body and the worlds that appear in
the waking and dream states are ephemeral.

Both the body and body-consciousness emerge and sink simultaneously. While no limitations are experienced in
deep sleep, the waking state is the state of bondage characterised by limitations. Despite being devoid of
worldly possessions and body, in deep sleep an individual experiences unalloyed happiness. Maharshi says:
"See how carefully people prepare their beds to gain that happiness. Soft cushions and pillows are all meant to
induce sound sleep, that is to say, to end wakefulness. And yet all these are of no use in the state of deep sleep
itself." Happiness therefore does not depend upon extraneous factors; it is inherent in man.

The thought 'The body is I', according to Ramana Maharshi, is the fundamental error. The body does not say 'I
am'; it is the individual who says `i am the body'. Similarly, the world does not proclaim its existence; it is only
the individual who says: 'This is the world'. Since the world is not cognised in deep sleep, continuity of its
existence is broken which, in effect, means that it exists only in relation to the perceiver; it has no independent
existence.

The Self despite being eternal and omnipresent is not easily realised because of ignorance that falsely identifies
Self with body and mind. Eradication of the false sense of 'I' (as `I') through Self-enquiry is the goal of
meditation. Then what remains is the pure 'I', the Eternal Self.

78) Life is beautiful inside and outside:

Should you live? With joy and exuberance. Joy should come not only from serving society but also from
enjoying the best things in life. Just live with them, enjoy them. You do not have to possess something to enjoy it.

Look at the butterfly. Its lifespan is so short, yet it enjoys itself thoroughly. It goes from flower to flower, the
most beautiful creation of nature. It sucks nectar the sweetest thing in nature. Give it anything else to eat or
drink, but it chooses only the best, honey. Similarly, we should speak only sweetly, think and live beautifully
and enjoy life. Sweetness is the secret of a beautiful life. Once we speak sweetly the whole world will speak
sweetly to us. This should become our nature. Only bhakti can ensure this, because bhakti means love.

What do we do in temples? We put a stone there and offer archana , which means we lavish praise on the stone
for all the qualities we value. We say you are our father, our mother. We invoke agni and offer praise, not one or
two but one crore prayers each time. By doing this, we invest power in that stone.

One day a priest, adept as he was in offering worship, came home and heaped praise on his wife. You can
imagine what a happy home she made for him. We have to develop the ability to appreciate the good in
everyone. If we are happy and so are others, our speech will become sweet. Life then becomes easy, weightless.
Otherwise the mind is full of problems and we are always ready to fight. If we develop sattvik qualities,
wherever we go we will be happy.

We are also quick to point out different things that have disturbed our equanimity. If you think deeply you will
find the fault always lies with others, never do you find yourself at fault! Actually it is the other way round.

One day a man felt he needed to see and talk to God. He went to a forest where he saw a sage sitting in
meditation. He placed his request. The sage told him to collect rainwater in a pot and look into it till the mud
settled. ''When you see your face in the water, you will know you have got gyana .''

The man did as instructed. Just as the water was becoming clear and he was beginning to see his face, the sage
disturbed the pot. He did this repeatedly. Finally the seeker got upset. ''Oh! I am not disturbing it. I just shook
it,'' said the sage. It is in the nature of worldly things that people keep ''disturbing'' or interfering with your life
and time.

So if you find that someone has put you in a bad mood and so you cannot say nice words, or that when you see
a person you remember his bad qualities and find nothing to praise, you know that the external world has
disturbed the pot in your mind. Do not let it do so. God and everything divine is within you and in everyone
around you. If there is happiness within you, you would not quarrel. And to find that happiness you have to find
the divine in everyone.

79) A dualistic interpretation:

Implicit in bhakti or devotion is surrender to a personal deity. Herein lies the metaphysical doctrine of
tattvavada, a uniquely dualistic interpretation of the nature of reality as advocated by Madhvacharya.

Madhva's philosophy of making a distinction between the Absolute and individual soul also known as the dvaita
school of Vedanta, proposes bhakti as an imperative, as the only means of merging with the Self. This dualistic
metaphysics is the basis of the theistic-Vaishnavite schools of thought

Madhva's concept of Five Distinctions is his elaboration of the dualistic vision of reality. The Panch Bheda
doctrine provides the logical and empirical basis for philosophy of realism , tattvavada, by looking at the
difference between one jiva or individual being-soul and another, the difference between Ishwara the Creator
and jiva , the difference between jiva and jada or inanimate , between Ishwara and jada, and between jada and
jada By formulating an uncompromising dualism at all levels , especially the rigid separation of Creator and
individual soul, Madhva not only lays down the pristine purity principle of God , but also goes on to emphasise
bhakti as the only means to bridge the gulf between the Absolute and empirical world.

While Sankara's advaita sees the external world as maya or illusion, vyavaharika or a sort of temporary reality,
and Ramanuja's vishishtadvaita views the outer phenomena and objects as a projection-spark of the Absolute,
Madhva focuses on difference as the only genuine pramana or experience of every being -- everything and
everyone is different, our experiential life recognises only that , as is borne out by pratyaksha or our sense
perception. Madhva says other realities are also not created by the Creator, but exist simultaneously with the
Self. This kind of bipolar consciousness, where the knower and the object of knowledge remain distinct, lays
the foundation for his theistic view of life as well.

Madhva asserts that jnana or knowledge is not capable of giving liberation, as the empirical world and its
bondages are willed by Brahmn, whom Madhva identifies with Vishnu. In contrast to the Knowledge Principle
of Shankara, Madhva says that moksha is possible only through Grace, the Grace of the Creator, whose is the
only independent tattva or reality in the dvaita system. All other beings are termed dependant realities, not
created but co-existing with Vishnu the Creator, and will continue to coexist in their distinction, even after
realisation.

Madhva contends that sublimation of the world is not only impossible, but not required since the time-space
framework model is all there is; even God as Vishnu loves it the way it is. According to Madhva knowledge of
the Self experienced intuitively by the sakshi or witnes, the energy of atman, does not imply the illusory
character of the physical world as Sankara held. The realisation of God as the Prime Mover, on the contrary,
further establishes the yathartha or factual character of the world we live in.

The notion of bimba-pratibimbavada -- source as Vishnu and reflection as all dependant beings -- puts Madhva's
dvaita school of thought as the philosophical fountainhead of later Vaishnavite bhakti traditions. For, bhakti,
according to Madhvacharya, is one of the greatest spiritual values for the average person

80) Twilight of the Gods:

German philosopher Friedrich Nietzsche, at the end of the 19th century, announced the twilight of the gods.
Finally, he said: "God is dead," referring to the principal god of Abrahamic religions. From this time on, the
Christian religion has been in a state of permanent crisis.

Around the same time, the Hindu religion, supported by a cast of 33,000 gods and the living presence of Swami
Vivekananda, was flourishing. The Indian subcontinent was then under British occupation.

Then India gained her liberation and freedom. However, 60 years later, the quest for material satisfaction
remains paramount. But the feeling of inner emptiness is acute. Many younger people are now looking for
liberation in a new form of spirituality that is individual and free of religious constraints.

Are the thousands of gods who have been helping Hindu people, no longer willing to help? Or are they unable
to help? Might it not be the case, per chance, that these gods are no longer relevant?

After having been around for thousands of years, maybe the gods have gently retired, unable to understand the
world run by computers. Perhaps gadgets have replaced the gods swiftly and adroitly—and we are rather
embarrassed to admit it.

One way or another, we are in an altogether new situation, in which traditional religions—East and West—
appear to be worn out, shabby and irrelevant. Hindu people, for instance, are experiencing the "twilight of gods"
just now. Perhaps Nietzsche was right, after all. He saw the coming crisis of religions much sooner than most of
us did. The Hindu religion was quite oblivious of this coming crisis. It was too intoxicated with its own perfume
to be able to pay any attention to the mad prophet philosopher from Germany.

But now the Hindu people are exposed to another kind of perfume, or shall we say they are exposed to the
noxious fumes of Western progress, accompanied by an increasing craziness of their individual lives. The old
world charm of gods no longer holds or helps. The new gods are Mechanos and Electronos combined. Yes, there
is another part of the unholy trinity: Mammon.
Now you have an answer as to why the old religions have been waning and sliding. Perhaps they have been
doing so for some centuries. But nobody wanted to notice it. 'Who, us, declining? Never! We are the oldest
religion in the world!' Such has been the unspoken response to any criticism of traditional Hindu religion.

But everything evolves and changes; disintegrates and renews itself—sometimes in quite radical forms. You
have to look at the situation from high above, from the position of the Ultimate Light. If you take this
perspective, then you can see that the period of patriarchy is coming to an end; and with it the period of
patriarchal religions; and with it the reign of Brahmins and priests.

We are at the dawn of a new era of Light. It is precisely this new liberation, unfettered and unbound by
traditional religion, that is sought after by those who opt for open spirituality instead of a closed religion. You
have to be strong to do that. To follow directions is easy. To be your own master and to follow your own Light is
difficult. But you are not alone. The Big Light is with you. Identify with the Light, which predates all religions,
and you will see that the New Light will prevail ... because it must.

81) Your actions speak louder than words

Good words alone are not enough; you should also do good deeds and that's how you come to be respected,
says Buddhist monk Sumangalo.

When we speak of action, we always mean making sure that our conduct, behaviour and all our deeds are such
that we can properly call each act "Right Action".

An ancient proverb says: "Actions speak louder than words". Good words ought to be coupled with good deeds.
No matter how cleverly we may try always to speak in a good way, we shall fail to disguise our true nature
unless our acts are the same as our words.

Keep your promise

Every boy and girl ought to learn quite early in life, that promises are sacred things. We must not be too quick to
promise to do this or that. We ought first to decide if the promise when kept will be "Right Action". Also, before
we make a promise, we ought to ask ourselves if we shall be able to make our actions fit in with our words.
Those who fail to keep promises soon are not respected.

All of us ought to arrange all our actions so that they will earn us respect from our friends and all who know us.
But this is only half the picture. The other side is the importance of keeping our self-respect. If we commit
wrong actions, we ought first to think carefully to see if it will bring us joy or sorrow. If we think and act wisely
and well, then we shall not need to feel shame for our conduct. Wise thought coupled with wise action brings us
the respect of others and keeps us from losing our self-respect.

Set an example
So many say they believe Lord Buddha's teachings. But when we look at their actions, we wonder if they are
telling the truth, because their deeds do not fit in with their words. We must always remember that Buddha's
religion is something to do, not just something to talk about.

Among the Tamil people of India, there is a legend about a holy man who became known all over India as a
famous teacher and preacher. Thousands of pilgrims came to learn from him. He showed kindness to all,
regardless of rank. The goodness of his heart was shown by his actions. Everyone who came to visit this great
and holy teacher went away feeling that he had received deep instructions. Yet this great teacher and preacher
had never in his life been able to utter even one word. He had been born dumb.
The examples he set by his actions was the only sermon he could preach. "Good people shine from afar, like the
snowy mountains; bad people are not seen, like arrows shot by night."

Reap what you sow

There was an old heron who lived near the edge of a large fish pond. The heron, being old, was too lazy to find
food, and so he thought of a trick that would help him get easy food. It happened that a giant crab also lived in
the pond, and while the heron was resting in the pond, thinking about the plan, the crab asked him why he was
so quiet. The cunning heron replied that he was very sorry that a fisherman would soon be catching all the fish
inside the pond. This news reached the ears of the king of the fish, who then asked the heron what the remedy
was. To this, the heron replied that the only way out was to carry all the fish to another pond. The king thanked
him for the excellent answer and also added he needed his help in carrying all the fish to another pond.

The heron was all the time hoping for the king to say this, and immediately he caught some fish in his bill and
carried them to a dry stone slab far away, where he ate them. This went on for several days until finally the giant
crab asked the heron to carry him, too. When they reached the stone slab, the crab saw a pile of fish bones and
he at once knew the trick. He then asked the heron to put him down and as soon as he was free, he caught hold
of the heron's neck with his powerful nippers and killed him after telling him that his wrongful acts had to be
stopped. It can clearly be seen that all wrong actions will have bad results, thus proving the truth of the old
saying, "You will reap what you have sown".

82) In harmony with nature:

The Supreme Being is Karta Purakh, the Creator, transcendent and All-pervasive. Creation is His
manifestation. "True is He and true is His Creation, All has emanated from God Himself", says fifth Sikh Guru
Arjan.

Nature has all attributes of its Creator. Vaheguru, the wondrous Master, is the data or giver as well as karta or
doer. Nature is but His creation and cosmic play. Nature teaches us humility. You are humble when you are
satisfied with yourself, your life and the world around. In all religions, humility is regarded as the first step
towards Self-realisation. Lack of humility leads to 'haumai' the feeling 'i am', that is, ahankar, egoism or self-
centredness which is considered not only as an inner disease but as root cause of all evil impulses. A man full of
haumai or ego, manmukh, is oblivious of the interests of others. He asserts his own needs, and this makes him
selfish and arrogant, separating him from other human beings. Guru Nanak, the founder of the Sikh faith, gives
the example of a Simal tree which is very tall, symbolising an arrogant man, but this tree bears no edible fruit,
and so is of no use to other life. He says, "The Simal tree is tall and straight/ But if one comes to it with hope of
gain, what will one get?/ Its fruit is without taste, Its flowers have no fragrance/ Its leaves are of no use/ O
Nanak, humility and sweetness are the essence of virtue and goodness/ Readily do we all pay homage to
ourselves,/ Before others we refuse to bow."

Haumai is a major block in the way of realisation since it is not compatible with the practice of simran or
remembering the Lord's Name, the two cannot coexist.

What is the way out, then? How to get rid of ego, the biggest hurdle to spiritual development? The first step is
to realise and acknowledge the presence and power of God. Compared to the vastness and scope of God and His
Creation what we are, but tiny specks on the Creation canvas? Guru Nanak regards Nature as both the
manifestation and abode of God. He feels the presence of the Supreme Being in every object of Nature hills,
mountains, valleys and oceans. Nature is a source of joy and peace. He says, "In Nature we see the Lord/ In
Nature we hear His speech/ Nature inspires the divine awe/ In Nature is the essence of joy and peace."

Guru Nanak reminds us that each one of them is an embodiment of the divine light, which He again explains
with reference to Nature, "The drop of water is in the sea,/ And the sea is in the drop of water, who shall solve
the riddle?" Man is, therefore, a part of Nature and God, his goal being to merge in Him. A journey from being a
manmukh or ego-centric person to a gurmukh or God-oriented one liberates you from ahankara or ego and all
suffering.

Gurmukh meditates upon Nam or Sabda, bani in the form of kirtan, living life as a householder, earning an
honest livelihood and sharing it with others. Therefore, it is not surprising that community service is at the very
core of Sikhism, entirely relevant in current times.

October 20 is the day of the installation of the Guru Granth Sahib as the Eternal Guru.

83) Know the difference between I and i:

After death, in some cases, the body is taken to the cremation ground where it is burnt and reduced to ashes.
The question raised by spiritual seekers is: Does the pure 'I' get obliterated with the death of the body?

According to Ramana Maharshi, the pure 'I' is the spirit that transcends the body: "The body dies but the spirit
that transcends it cannot be touched by death."

A jnani does not fear death because he is constantly aware of the fact that in the states of dream and deep sleep
also when the body lies inert with eyes closed, the Witness-Self or the Eternal 'I-Consciousness' does not
identify with these, but sees the subtle dream world and deep sleep as being distinct from itself. Identifying
himself with the Witness-Self, he experiences the exalted state of turiya, the supra-causal state of consciousness.

To whom does the world appear? For the world to exist there has to be the perceiver, ego to experience the
world and talk about it. The basic difference between the waking and dream states is that while in the former the
perceiver experiences the physical world through the physical body, in the latter he experiences the subtle dream
world through the astral body.

The common factor between the two however is that the perceiver is present in both. But in the deep sleep state
the perceiver is missing; therefore the world does not appear in this state.

The physical body was not in existence before it was born; is made up of five elements; does not appear in the
deep sleep state; has both a beginning and an end; and is reduced to a corpse when the prana departs from it.
Deep reflection on this leads the seeker to the conclusion that the inert, perishable body cannot shine as the
Eternal 'I-Consciousness. To gain access to the eternal 'I', it is important to overcome the ego, the false 'i', by
constantly reflecting on the question: Who am 'I'? And once the 'I-am-the-body' thought is eliminated through
sustained inquiry and intense meditation, what remains is the resplendent, eternal Self.

Statements like 'I was in deep sleep; I am awake; I saw a frightful dream' go to show that 'I' was present in all
the three states. The Eternal 'I' was there then, it is here now, and will be there at all times irrespective of the
three states that come and go.

To a jnani who has transcended the 'I-am-the-body' thought, there is nothing to renounce, nothing to acquire, for
he firmly and continually remains entrenched in natural samadhi wherein he realises that the endless diversities
that occur in the waking and dream states are projected on his own Self.

It is akin to the screen in a movie on which different types of colourful pictures alternately appear and
disappear. Sometimes one sees a huge conflagration reducing skyscrapers to ashes; at other times one sees
endless waves of a turbulent sea wreaking havoc, destroying crops and countless lives. But the point is that the
screen remains totally unaffected. In the same way, the occurrences of the waking, dream and deep sleep states
do not impact the inner Self that has neither beginning nor end.

Sages emphasise that one should make the best of human birth by making ceaseless efforts to realise the
innermost Self by directing the mind inwards. Ramana Maharshi said: "The mind turned outwards results in
thoughts and objects. Turned inwards it becomes itself the Self."

84) True meaning of non-violence:

The Jain belief is that all living things have an atma, a soul that provides them the characteristic of a living
being. Without the soul the body is ajiva, lifeless.

The soul is considered to be a breakaway fragment of a Super Consciousness, Paramatma, which, due to karmic
bonds, is locked into a cycle of birth and death. The terms birth and death indicate the transmigration of the soul
from one body to another. The soul in its purest form is a replica of the Super Consciousness and is thus all
knowing, free from all feelings, and in a constant state of bliss. The true nature of Soul is to revert to it purest
form. The degree of karmic bondage to the soul varies; it could be from a mild level to an extreme level.

For human minds to comprehend it, the same could be expressed in terms of colour. The soul could be any
colour ranging from the mild to a jet-black. The deeper the bond of karmic influences, the more difficult it is to
free the soul of it.

The Jain concept of non-violence could be misunderstood. Generally non-violence is associated with not being
violent towards living beings. But that's not all. The Jain concept of non-violence has far broader connotations.
To understand the scope of it, one has to go back to the true nature of the soul. Since the soul is locked into a
cycle of birth and death due to karmic bonds, its liberation from this cycle and the return to its blissful, all-
knowing state, lies in shedding all karmic bonds.

As per Jain thought karmic bondage happens due to the soul's attachment to the world that we see and perceive
and in which we exist. This world is in existence and visible to us in its current form due to two phenomena:

First, the interlocking of matter in a space-time paradigm makes up the physical world that we see and perceive
as our world. Matter, as per Jain principles, is not liquids, solids and gases that we see, but the particles that
make up the liquids, solids, gases and all that we see or feel or perceive around us. Second, the attachment of
karmic bonds to soul gives rise to souls locked in birth and death cycles- that is, the fusion of soul to matter.

The cycle of death and birth is almost eternal for a soul unless broken by detachment and is released from
karmic bonds. For this the soul has to constantly remember its true character and destination, going back to its
pure form. It has to also constantly remember that its presence in the visible world is transient. It has to shed all
its karmic bonds to return to its blissful state.

Any attachment to this visible world increases karmic bonds and thus contributes to pollution of the soul.
Therefore, to move towards its true destination, the soul has to shed all attachment to the visible world. To shed
attachments one has to constantly remember the true nature of the soul, the transient nature of its present state
and the fact that it does not belong here. With this realisation, there ought not to be any tendency or urge to
violate whatever one sees and perceives in the world around us. That, according to Jainism, is true non-violence.
 85) A cosmic secret:

Krishna reveals the mystery of the universe to Arjuna on the battlefield of Kurukshetra in the ninth chapter of
the Gita, Jaya Row tells Mona Mehta

Why does God keep "profound secrets" from us?

Secrets are often misunderstood as something which nobody should know; but what Krishna means is that
which is unknown to us'. What we know is the realm of matter; what we don't know is the realm of spirit. It is
profound because it is hard to understand; it's so subtle that it is difficult to capture. He calls it the royal
secret, since royal is that which is the best and the highest.

He wants to tell Arjuna about the spirit, and how as human beings we can choose to pay attention to matter or
spirit. If you focus on matter, you have vain hopes, futile actions, senseless pursuits, and you go around in
circles because you never achieve fulfillment; whereas if you pursue spirit to reach fulfillment, not just the
final stage of enlightenment, but the journey itself becomes pleasurable and exciting.

You don't have to give up your family, business and comforts in order to take to the spiritual path. All you
need to do is to change your thinking. Most spiritual aspirants change everything about them except their
thought. As you think, so you become.

How do you move from matter to spirit?

You move gradually from physical temptations or desires to emotional inspiration. This frees you from physical
likes and dislikes. Then you move on to intellectual conviction. For example, a group of doctors are working in
the Gaza Strip because they have conviction — to help children in war-torn areas. They've risen above
personal likes and dislikes at the emotional level.

And finally you get that spiritual bug to find out what the purpose of your life is and then everything else falls
by the wayside; you grow tall, and all resources are at your command.

Today we are like beggars; we go out into the world seeking money and status. Once you achieve spiritual
status, you are no longer a beggar. If you acquire merit, good things of the world will come to you
automatically.
When do we stop seeking?
You don't stop seeking, you seek the higher. As a child, you are captivated by toys; as you grow up, the joy of
balancing on a bicycle makes you lose all interest in toys. As a teenager, you fall in love and the bicycle, too,
goes.

But as adults, we are captivated by different kind of 'toys' — cell phones, cars, gadgets. The Gita asks:
When will you grow up as spiritual adults? This growth happens when you are drawn to something larger,
higher, selfless and more fulfilling. The lower desires will just go away.

Krishna focuses on constancy of thought. He says that anything that you pursue constantly, consistently, you
achieve.

Ananyascintayanto means absolute focus; Krishna says if you pursue me, meaning the spirit, I will give you
ksema, material success. Unless you tap into your strengths and resources, you cannot achieve even material
prosperity. That is the central theme of the Gita.

Krishna says, whatever you pursue, wealth or anything else, you will get it, but ask: Is that what you really
want? It is like you running in a blind alley, you reach the end and realise that is not what you want, you come
back and run into another alley. That is why he says whatever you seek in the world, you put in a lot of effort,
you seek finite things, and they go after a while, whereas if you pursue the spirit, you claim the infinite, and it
never goes, you never lose it, even after death. But since you are in the world and you need certain material
things around you, you get material prosperity.

How can we balance the material and the spiritual?

A study was undertaken to research how the same sportsman, with the same fitness level, is able to perform
brilliantly sometimes and miserably at other times. The study concluded that the key to brilliance is a calm
mind. This is what Krishna says in chapter two.

Equanimity of mind is yoga; perfection in action is yoga. When the mind is calm, thinking is clear and action is
brilliant; when your mind is agitated, thinking is confused, actions are flawed.

Dedication is another factor. In chapter nine, Krishna talks of shraddha, often incorrectly translated as faith. In
the film Chariot of the Gods, the hero is a talented athlete. He says, God made me to run, and I will run for
God. It is a beautiful concept — that I have a gift from God and every time I act remembering that, my action
would be one of thanksgiving.

Even something as inane as an email could have an impact if sent with shraddha. When employees are
required to clock in and out to record their presence, the employer is ensuring their physical presence.

But how do you tap into their mental resources, and ensure that they work with dedication for common
benefit?
When you understand that your work is your ambassador, you will realise that substandard work speaks badly
of you. You are not working for reward or money but for a higher purpose; your work becomes worship, and
you are bound to be successful. Try it.

86) An incredible journey:

Soul is a dynamic system. We are all given a map at the time of birth that broadly determines the proportions
of various elements in the soul but all this changes as soon as the experiences of our senses begin to leave their
own imprint on the soul. The input from our senses can change this map at any time.

Sounds and smells can invoke any one of positive or negative feelings. As our experiences expand they are
imbedded in our memories. A beautiful melody can touch our soul. There is a constant turmoil going in within
our soul. It is the eternal fight between the Cosmic Intelligence and the negative forces that are nothing but
emptiness on the soul map.

Those who live in reasonably happy surroundings, can sustain positive feelings most of the time and remain
happy. The unhappy soul strays trapped inside an unhappy body. When the body dies the unhappy soul is
released into the universe only to come back as another unhappy person. The cycle goes on. The grander
purpose of life and the universe is unfulfilled. So staying happy by increasing the proportion of cosmic
intelligence in our souls and getting rid of emptiness should be a common goal.

The key to finding that happiness is the so-called "sixth" sense or "sense of belief" as I would like to call it. This
sense is the portal through which cosmic intelligence enters the mind. Even as a child this sixth sense. There is
a sense of wonder, a quest to know more and to accept what we learn, in all of us. However, this sense of
wonder is mediated by our upbringing, surroundings and education and that wonder starts getting clouded.
But the good news is that it can be cleared of clouds by conscious effort.

Once the sixth sense is opened it allows direct communication between cosmic intelligence inside our souls
and the all-prevailing cosmic intelligence in the universe. The more we "believe" the greater are the chances
of our consciousness flowing freely and taking advantage of the vast ocean of positive energy flowing all
around us. So the first and foremost step of achieving permanent happiness is to believe in something
completely with your heart, mind or soul whatever you want to call it. This sense has also been described in
mythology as the inner eye or third eye. ... Many people already have the sixth sense opened to a great
extent. This manifest in them as the power of intuition.

... The Bhagavad Gita describes karma yoga, the practice that allows us to continue working and doing
whatever we are doing as long as we do not work for ulterior motives, and follow the pure way of life with
detachment from all results of our actions. We do not consider ourselves as the "doer" but believe that cosmic
intelligence within us determines all actions or karma.

Be in the presence of people who know 'the truth.' Satsang simply works from the flow of cosmic intelligence
between people. By sharing, it grows further. People who are in love with each other experience this feeling in
the presence of the loved one. Your sorrow, pain and grief are diminished if someone else shares those with
you. That is the key to compassion that flows from people who have high levels of cosmic intelligence.

87) A beginner’s mind:

Shoshin, a concept in Zen Buddhism meaning beginner's mind, refers to having an attitude of openness,
eagerness, and lack of preconceptions when learning, even when studying at an advanced level.

Generally applied to the martial arts or other art forms, it is also applicable to all areas of our lives.

As someone who teaches, I see many people who consider themselves 'experts' in their chosen area, struggle
with learning other newer things, sometimes giving up too easily. It is not that they are not intelligent; it is more
that they get impatient with their slowness in figuring out something different; or they cannot bear to display
their own early incompetence, that is so necessary before one can get better. And this way, they can also ruin for
themselves the joy of the process itself.

And, as someone who learns – I often see this all too painfully in myself, before I remind myself to be aware
and step away from the often unhelpful 'I know' attitude. A friend humorously yet perceptively called the place
of being blocked in this way "the point of know return."

In the current culture of achievement, and freely used labels like 'loser', adopting Beginner's Mind can be very
challenging. So to have an understanding of how this works, how it is useful, may be of help.

The first thing that comes to mind is Shunryu Suzuki's explanation, which captures it best: "In the beginner's
mind there are many possibilities, in the expert's mind there are few."

In fact, a wonderful teacher once gifted us hungry learners with this advice: "Don't-know is the warrior's
wisdom." At crucial moments, it can help you take a step back and allow you to respond to the situation as it
truly is. Beginner's mind can keep you open to new possibilities and break old habits of responding, taking you
closer to what you truly want.

The idea behind this approach is that you take all of the things you know -- your expertise, opinions, reason and
logic, even your cherished beliefs -- and you put them all away. Notice: you don't throw it all away; you just
'empty your pockets' of them for a while. Later you can put them all back in. The thing to understand is that
there is as important a place in our lives for "I don't know," as there is for "I know."
Most of the time what we 'know' are our assumptions of what might possibly happen, or experience and
judgements about similar situations, or conclusions we came to on previous occasions. But real learning takes
hold in the here-and-now.

It happens in the moments of fumbling, in the flashes of success, in the natural plateaus we mistake for 'nothing
happening', and in progression of skill and competence as we plod on. Focus on either the past, as in "Oh but I
learnt this or that so much faster," or the future, even surprisingly in the much-valued goal setting process, as in
"I need to get really good at this by this date", often can and does create mental obstacles for us.

To cultivate beginner's mind, some things we are invited to do are -- let go of old stories; set aside expertise and
status; take one step at a time; immerse yourself fully in the moment; focus more on questions than answers; fall
down seven times, get up eight.

88) Language of mysticism:

Shiva has a trishula or trident representing three gunas: Satva, Rajo and Tamo guna.

Sattva is the one, pure quality, Rajo is activity where ego plays a role, Tamo is darkness, laziness. All three have
a role but don't become a victim of any. When you sleep, it is tamo guna; sleep must be part of your routine, but
not right now while you are listening to me... that's what I mean by have control over your gunas.

Rajo guna is sign of activity, so you have to sit for meditation actively. But that doesn't mean scratching your
head in meditation is activity. Again rajo guna has been misplaced here. Those roles have to be played in the
respective places. For some people Sattva guna means getting addicted to purity.

Four people were in a boat. On reaching the shore, they took the boat with them, carrying it on their heads. A
monk asked, "Why are you carrying the boat?" They said, "The boat has helped us cross the river. We're so
grateful that we're taking it along wherever we go." After the boat is used, it should be anchored on the shore,
not lugged around. Then gratitude becomes a form of bondage.

If you have yagnopavitha - sacred thread on you, and when you take sanyas or monkhood, as per the tradition,
you have to tear them down. It is difficult as you have been wearing the thread all through and chanting the
Gayatri Mantra. Then suddenly when you take sanyasa you are to tear the sacred thread! Even that attachment
has to be renounced. Attachment to both what is good and bad has to go away.

Buddha said that gratitude is beautiful, but don't be foolish like the boatmen carrying the boat in the name of
gratitude. Then the boat becomes a burden instead of a means of navigation. Therefore be master of all three
gunas or qualities. Learn to let go; that is the meaning of trishula or trident.

What is there on the trishula? A damaru - a drum tied to it. The whole system of Sanskrit grammar seems to
have emerged from the damaru. Panini wanted to write grammar sutras. He was meditating for this purpose.
The intuitive quadrant of his brain opened up. He seemed to have tuned in to the celestial dance of Shiva during
the sandhya or twilight time. As Shiva was dancing with his damaru, Panini created the grammar sutras.

How did Panini get the idea when Shiva was dancing? How do you log on to websites or to broadcasts over
radio or television? It is when you have the medium or receiver.

Studies show that when music is created, it remains in existence – it never disappears. Energy cannot be
destroyed. It exists in some form or the other. We don't have the apparatus right now to discover them. That is
all. Therefore, meditation is an apparatus and in the apparatus are your receptors of intuition, which science
refers as the "D" quadrant of your brain.

The brain has four quadrants: "A" of logic, "B" of planning, "C" of kinesthetic and playfulness and "D" of
intuition. When you meditate, research has shown that the intuition brain cells opens up, and then you see more
than what others can see. That is why Walt Disney looked at the mouse and created Mickey Mouse. Somebody
looks at waste and creates wealth.

89) Three ways to adore Him:

Krishna was adored in three different ways: vatsalya bhava, madhura bhava and sakhya bhava.

Nanda and Yashoda, Krishna's foster parents, adored Him in vatsalya bhava, whose spirit is: "How lovely the
child is; how pleasingly he speaks, how charming is his smile, how sweet is his mouthing of 'Pa-Pa-Pa Ma-Ma-
Ma'. I shall bathe, dress and feed him; make him laugh, caress him, placing him on my lap." Such devotees are
busy exclusively with Krishna. Nanda and Yashoda were the first to find the cosmic reflected in Baby Krishna.
This is vatsalya bhava. Krishna's biological father Vasudeva and mother Devaki were separated from him after
he was born and were therefore deprived of vatsalya bhava. Krishna only returned to them when he was grown
up and mature.

Radha attained Krishna through madhura bhava. In Krishna she found everything that was charming and sweet
in life. The spirit of madhura bhava is this: "I will make my entire existence, whether physical, mental, social or
spiritual one-pointed to derive bliss from Krishna." Usually 99 percent of all devotees maintain Radha bhava
due to its sweetness. Never before had anyone attained the Supreme Power in madhura bhava: They attained
Him so for the first time in Vraja Krishna. As Vraja Krishna the Lord increased the degree of sweetness by
playing His flute. People might say, "I will never look at Him again" – but then the flute's melody would reach
their ears their ears and they would say, "How could I not look at him?" Or they might say, "I will never even
think of Him again, but will remain content to look after my little worldly family" – but then the notes would
call to them: "Why didn't you come today? Are you not coming? I'm waiting for You." This is madhura bhava.

Parama Purusha first appeared as the personification of charm and sweetness, to be attained through madhura
bhava, in Vraja Krishna. Krishna is "like the dark patches of cloud which appear as harbingers of hope in the
northeastern sky after the scorching heat of summer. He brings hope; Krishna means hope – hope of protection,
of deliverance. The very sight of Him brings peace to the mind, delight to the eyes, and joy to the heart. Some
chew betel or use other things to colour the lips and mouth, but my Krishna needs nothing except His sweet,
enchanting smile."

Krishna is one, but adored in different ways. Radha adored Him in madhura bhava. Yashoda and Nanda
worshipped Him in vatsalya bhava, and the cowherds – who had neither schooling nor learning, but who had
sincerity and a loving heart – adored Him in sakhya bhava, as a friend. The gods also received Him in sakhya
bhava as their friend. Initially the gods accepted Him as their close friend, but later said, "You are our friend, no
doubt, but You are much more. You are more radiant than all the world's pearls and jewels put together, You are
the helmsman in the ocean of bhava, the expressed universe. You have all the qualities to cross this ocean of
bhava. You do not need liberation in this world nor in the next world. I take refuge in You without any fear or
reservation, for You are everything."

When I am in trouble, when there is not the faintest trace of a single ray of hope, You appear to allay my doubts
and fears, only You can grant liberation to those who seek nothing else but to be freed from worldly bondages
after carrying out their worldly duties.
 90) Gita and renunciation:

A devotee of Ramakrishna Paramhansa asked him "What is the central teaching of the Bhagavad Gita?"

The sage replied, "If you utter the word 'Gita' a few times in rapid succession you begin to say 'taagi, 'taagi'
and that is the essence of Gita". 'Taagi' means one who has renounced the world.

Indeed, renunciation is at the core of spiritual life. The literal meaning of renunciation is 'desertion',
'abandonment', 'rejection', and 'denunciation'. However, this is not the sense in which it is used in the Gita.
Renunciation, in the Gita, does not mean abandoning the duties of our everyday lived life and becoming a
recluse to lead a monastic life. Nor does it mean otherworldliness. It does not even mean indifference
(vairagya) to the world and its affairs.

Bal Gangadhar Tilak in his Gitarahasya goes a step further and says that Gita, instead of teaching renunciation
of any kind, preaches 'energism' (karma yoga). Law of karma according to him is an energetic principle
because "unless some karma or action has been performed it is not possible for the imperceptible to become
perceptible or quality less to become qualityful".

He goes on to say, "no man is free from action, and that action should never be given up". Rather one has to
be busy performing actions that are aimed at sarvabhutahite ritah – promotion of welfare of all.

Tilak argues: "The Gita was not presented either as a pastime for persons tired out after living a worldly life in
pursuit of selfish motives, nor as a preparatory lesson for living such worldly life". Its main purpose is to reveal,
"how one should live his worldly life" and to point out our "true duty in worldly life". That is why the Gita
discourages monastic, or ascetic life if the spirit of detachment is absent.

Renunciation in the Gita does not refer to renunciation of action but connotes renunciation in action. It means
performing one's duties but with a detached mind and without thought of worldly gain -- devoting all action to
God only. This dedication is the most important component of renunciation.

Renunciation according to Tilak means "whatever a man does must be taken to have been done by him for the
purpose of sacrifice". No action is undertaken for personal gain. It is performed for the collective gain of all.

The true ideal of Gita is not sacrifice for humanity but service to humanity. It is service for its own sake and
done not for any personal gains, glory or triumph. One is able to serve humanity if and only if he performs his
actions efficiently, skillfully and without concern for the outcome or result.

Action must not be renounced because "numerous difficulties arise in the consideration of what should be
done and what should not be done" or because there are problems in executing the action. Once we know
what is good for loksamgraha or public welfare, we must, with all sincerity and without concern for success or
failure, engage ourselves wholeheartedly with conviction in performing the purported action.
Not being attached to the consequences of an action helps one psychologically to perform it most efficiently
and "attain the highest" results (Gita, 3.19). Non-attachment to action is called naishkarmya. It is attained,
according to Shamkaracharya, by the knowledge that we are mere agents, for God is the real doer and
according to Ramanujacharya, by surrendering all action to God.

91) Spring-clean your mind:

A milkman, deeply influenced by Gautama Buddha, requested Buddha to visit him and share with him nuggets
of wisdom. In lieu of this, the milkman offered to present the seer with milk. Buddha agreed.

In the evening, when Buddha set out to visit the milkman, he took with him a container in which he
intentionally put some mud. The milkman took the container but just as he was about to pour milk into it,
realised that the container had some impurities in it.

The milkman washed the container clean. He then poured milk into it and gave it to Buddha. Picking up the
container, Buddha got up to leave. Surprised, the milkman asked Buddha why he was leaving before imparting
any wisdom. Buddha replied that he just had. Confused, the milkman urged Buddha to explain what he meant.
Buddha told the milkman: "The mind is like the container. Thoughts that preoccupy us are like the impurities
in the container. In order to gain wisdom, you must purify your mind by making it free of impure thoughts.
Only when your mind is uncluttered, it will be able to receive wisdom."

In a nutshell, what Gautama Buddha was trying to teach the milkman was that the mind needs to be prepared
first – by cleansing it of impurities – so that it is fully prepared to receive wisdom, enabling it to realise its full
potential. Living a self-absorbed and self-centred life is harmful to one's development. Such a way of life
leaves no room for receptivity; when you think of nothing but your own self, there is no room for learning or
progress.

A sceptic was being critical of the work of scientists. He said to a scientist: "All discoveries are nothing but
chance occurrences." Calmly, the scientist replied: "You are right. But curiously, such chances took place only
with scientists!" It is apparent that only a prepared mind is receptive and only a receptive mind is open to new
ideas. There is nothing mysterious about it. It is quite understandable that only a mind that has engrossed
itself in trying to unravel a phenomenon, would eventually be able to decipher it. However, a price must be
paid to attain such a state; it takes effort and time to reach a state where the mind is fully prepared to receive.
For this, you need to be sincere in your efforts, objective and unbiased in your approach and be ready to
accept your mistakes and reassess your approach towards the target.

I recall here an anecdote about the Sufi saint Bahaullah. He once visited another saint, Fariduddin, for
receiving guidance. Bahaullah gained the wisdom imparted to him in a very short span of time. Seeing this,
some other of Fariduddin's disciples accused him of favouritism. As Fariduddin heard of these charges, he told
his disciple that Bahaullah was like dry wood - ready for ignition - while all the rest of them were like wet
wood, slow to catch fire as wet wood is not receptive to getting ignited. Dry wood is highly combustible and
catches fire easily. High levels of receptivity enable us to imbibe spiritual guidance.

In order to be receptive to truth, one must make the effort to wait with a prepared mind. As human beings
and by virtue of our societal existence, we tend to become conditioned entities. It is this conditioning that is a
major obstacle in the way to wisdom. To be able to overcome this hurdle, we must be prepared to revisit
existing ideas. We need to be willing to rise above bias and prejudice and become receptive to truths that may
come to us from anywhere.

92) Find the source of ego:

Meditation is deliberating on the thought process and bringing it to a focal point. Some go for total
thoughtlessness. The other way is to focus between the eyebrows to see the light of Brahmn.

Chanting of a mantra is another way to do meditation. Ramana Maharishi of Arunachalam said that one
should search for self-identity by asking: "Who am I?" In meditation one should ask this question and with
gradual evolution find calmness and peace.

The question really means, what is the source or origin of ego? To find the answers you need to be free of
attitude. Give up the bhavana that you are the body related to name, profession, region, language and other
such acquired identities. There is no need to have an attitude about your real nature. It exists as it always has.
It is real. Some ask that does not the enquiry "who am I"? turn out, in the end, to be an empty question?

Self-enquiry is not done in vain. It is more than the repetition of a mantra. If the enquiry were a mere mental
exercise, it would not be of much value. The very purpose of self-enquiry is to focus the entire mind at its
source. It is not one eye searching for another eye. Neither is self-enquiry an empty formula, for it involves an
intense activity of the entire mind to keep it steadily poised in pure self-awareness. Until one realises that
state of pure being, the enquiry should continue. By gradual evolution in this state, it is possible for one to get
permanently established in the state of self-awareness. The state of self-awareness is termed as sat-chit-
anand or total bliss.

Be what you are. Lose your ego. You cannot run away from your self. Maharishi said, reject all other thoughts
and persist with the enquiry "who am I?" As per Maharishi's formula, if you keep raising the enquiry "who am
I?" many thought waves will get to disappear with the enquiry.

Self-enquiry leads to knowledge of Self. One is aware of the Self even-though the Self is not objectified. When
you say you do not know the Self, it means absence of related knowledge because we are so accustomed to
relative knowledge that we always look for same. Because of this the goal of Self- realisation appears to be
distant.

Feel yourself dismantling the false i that is ego and establish yourself in the real i and the answer to the query
of "Who am I?" becomes evident. To gauge progress on the journey of Self-realisation see the degree of
absence of thoughts. Self-realisation itself does not admit to progress. The obstacles are thoughts. Progress is
measured by the degree of removal of these obstacles.

With self-enquiry you go to the source of these thoughts and this enquiry removes that source of thought.
This process will remove all doubts and finally peace will prevail. This way we will be able to say that Self-
realisation is that which is peace. All that we need to do is to keep quiet. Peace is our real nature. By realising
the Self you can easily call yourself divine. Ahambrahmnsmi or " I am Brahmn" can be felt in word and spirit.
Those who realise the Self are called saints. The journey is not difficulat; it is achievable. Just meditate on the
question: "Who am I?" and you will eventually find the answer.

93) Healing with forgiveness :

All faiths worldwide recommend it. There's universal agreement among religious leaders about its benefits.

Every avatar of the Supreme Being and all His prophets have preached it. It's a prayer often recited by
devotees in places of worship. And non-believers, too, are convinced of its great value. Doctors tell patients
about its health benefits. Old and New Age gurus will break bread to celebrate its virtues. Pranic healers and
reiki masters consider it a powerful healing tool.

Forgiveness is not as sublime as love, but it's a divine virtue, without necessarily being godly. The Oxford
English Dictionary defines forgiveness thus: "To grant free pardon and to give up all claim on account of an
offence or debt". But forgiveness is much more than that. Cynics see the act of forgiving as being one of
weakness, resorted to by the meek and the cowardly. The more enlightened say only the strong are capable of
it, as did M K Gandhi: "The weak can never forgive. Forgiveness is the attribute of the strong."

Pure happiness is achieved because when you forgive a person who has done you harm, you detoxify yourself
of all negative energy, free your mind, and purify your soul and body. Perhaps that's why Martin Luther said:
"Forgiveness is pure happiness."

Studies at the University of Wisconsin found the more forgiving people were, the less they suffered from a
wide range of illnesses. The benefits included improved functioning of their cardiovascular and nervous
systems. Anger and resentment towards our so-called oppressors will bring us nothing but trouble and
unhappiness.

"If you do not forgive, you will continue to think of the offender and the unpleasant event," said pranic healing
master, Choa Koi Sui. "By forgiving and blessing, you achieve inner peace and freedom." Those who follow
Vedantic tradition pray to God to grant happiness even to their enemies. They pray to Providence not only for
their well-being, but also for the prosperity of their adversaries. Vedantic wisdom believes in a pre-natal
harmony, a link and celestial communion among all souls. Hence, when you hate another person, you only
hate yourself, as all souls are linked.

"How often do you forgive one person? Up to seven times?" Jesus Christ was asked by his disciple Peter. Jesus
replied: "I do not say to you, up to seven times, but up to seventy times seven." Jesus even asked God to
forgive those who had crucified him: "Father, forgive them, for they know not what they do." In The Lord's
Prayer, Christians pray: "And forgive us our sins as we forgive those who sin against us."

The message is clear: Only when you forgive others will you, too, be forgiven. Allah is 'Most Forgiving'. Prophet
Mohammed forgave people for their ignorance and was ever ready to forgive his enemies.

By being unforgiving, we keep creating an identity around our pain, and that is what is reborn, Buddhists
believe. In Jainism, forgiveness is propounded as one of the main virtues to be cultivated by the faithful.
Supreme forgiveness forms part of one of the 10 characteristics of dharma in Jainism.

"Always forgive your enemies — nothing annoys them as much," said Oscar Wilde. It's an interesting thing to
say, but taking the tongue-in-cheek remark seriously might dilute the impact and power of forgiveness.

Forgiveness has great power. It is a glorious and selfless act that could radically transform the lives of both the
forgiver and the forgiven – for the better.

94) The power of peace:

The power of peace is greater than the power of violence. Peaceful methods are far more effective than violent
methods. Constructive goals can be achieved only through peaceful means, while violent ways lead to
destruction and ruin.

I would like to give an example from recent Indian history. The freedom struggle of India started in 1857 and
the leaders of that period wanted to achieve freedom by violent methods. This trend continued up to 1919,
but the target was not achieved.

Then Mahatma Gandhi entered the freedom struggle in 1919. After studying the situation, he decided to
reverse the course of action. He declared that they would continue their freedom struggle, but it would be by
a strictly peaceful method. He declared that where previous leaders had been using "bombs" of violence to
protest against British rule, they would now use the "bomb" of peace to achieve the same goal.

This declaration by Mahatma Gandhi changed the whole scenario; it paralysed the entire machinery of the
British Empire. Puzzled by this announcement, one British collector sent a telegraphic message to his
secretariat, worded as follows: "Wire instruction how to kill a tiger non-violently."

The violent method gives your opponents justification for violent retaliation, but if you adopt peaceful
methods, the other party has no grounds for using force against you. This was the logic of Gandhian peace
methods, and very soon India became free.
This formula of peace is of a general nature, that is, it is applicable at both individual and national levels.
Adopt a peaceful course of action, and you will be guaranteed success.

The violent method is a highly risky affair. That it will entail losses is almost certain, while its benefits are
indeed doubtful. But in the case of the peaceful method, which entails no risk, success is guaranteed.

Why is the peaceful method so effective? The reason is that the peaceful method hits the conscience of a
man. And when the conscience is hit, the person concerned has no option but to surrender to you.

The violent method activates the other party's ego. When one's ego is involved, the result is a breakdown.
Violence inevitably breeds violence. So, violence only aggravates the problem. It cannot solve any problem
either for the individual or for the community, country and world.

The peaceful method is the method of nature. This is an immutable rule. Thanks to nature invariably treading
the path of peace, we see that in nature everywhere there is perfection. Nature may be involved in disparate
kinds of activities, but this creates no problems. And, undoubtedly, the reason is that it is steadfastly peaceful
in its line of action.

A peaceful method saves you from wasting your time and energy. Remaining peaceful helps to normalise the
situation and so is constructive. Moreover, violence only breeds hatred and intolerance, while peace fosters
love and compassion. Peace is the greatest social good, for it inculcates positivity among people. Where there
is peace there can be developmental activities. But without a peaceful atmosphere, there can be no progress
whatsoever.

The stars, the planets, and all other aspects of nature are active day and night, but they never stray from the
path of peace. Peace is the culture of nature; peace is the law of the universe. Rivers flow carrying the
message of peace, the wind blowing day and night conveys this message.

95) The absence of self:

Buddha's disciple Subhuti suddenly discovered the richness and fecundity of emptiness; the realisation that
everything is impermanent, unsatisfactory and empty of self.

In this mood of divine emptiness, he sat in bliss under a tree when suddenly flowers began to fall all around
him. And the gods whispered, "We're enraptured by your sublime teachings on emptiness." Subhuti replied,
"But i've not uttered a word about emptiness." "True," the gods replied. "You've not spoken of emptiness,
we've not heard of emptiness. This is true emptiness." And the showers of blossoms continued.

If i had spoken of my emptiness or even been aware of it, would it be emptiness? Music needs the hollowness
of the flute, letters, the blankness of the page, light, the void called a window, holiness, the absence of self.
"Divinity descends on a man who never seeks divinity," said a Persian mystic. Our minds are too cluttered with
the ideas of self, divinity and spirituality. In our conscious endeavour to become spiritual we fall short of our
objective and remain worldly. We're all too preoccupied with things that have no real significance in life.

A woman went to Lao Tse and said that she was constantly tormented by useless thoughts whenever she sat
for her evening prayers. Lao Tse said, "Try to pray anytime in a day and come to me after a few days." She
came to meet Lao Tse and told him that no thoughts tormented her now when she didn't set aside a fixed
hour for prayers. "When you fixed a time, your self was conscious. You were aware of the need to pray at a
given time. Now with random prayers, you've broken that stifling mould. You're no longer conscious, thus free
of any pestering thought." Unawareness is a blissful state. With awareness comes a set pattern. It gives birth
to a structure, a formula, a format.

Rumi said, "While talking to my beloved (Allah), i'm unaware at times whether to speak or not. I often remain
silent because my beloved doesn't like much volubility." Silence is unspoken emptiness and is much more
eloquent than any set or fixed prayer.

The trouble is we've set aside practices and rituals even for spirituality. One has to visit a Shani mandir only on
Saturdays or wear a certain stone on a specific day. This has no meaning. Every hour is auspicious and every
day is lucky.

Blissful ignorance is divinity. Only in a state of bekhudi or self-immersion you can reach the stage of
enlightenment, called 'turiya avastha'. Buddha never felt that he had attained satori or enlightenment. It
became integral to his mystic consciousness. Any effort to expedite the process of enlightenment is futile. In
Ramz-e-bekhudi Allama Iqbal says, "Spirituality is not something mundane to attain, the way we put all our
efforts into achieving an object in life. It occurs like a bolt from the blue when you least expected it."

Conscious endeavour cannot lead a seeker to his spiritual destination. Nor is the lifestyle of a monk assurance
of achieving the state of perpetual bliss. The moment mind becomes free of wish, desire or wistfulness, a
divine consciousness descends. Christ was a carpenter's son, Muhammad was reportedly unlettered, Moses
was adopted and he was reportedly illiterate. "God finds his way through unconscious and unpretentious
people. Because divinity resides in a blissfully unaware mind," Tagore wrote in the Gitanjali.

96) Three-in-one wonder :

Creation by and from the Self...

In the beginning there was absolutely nothing. He thought, "Let me have a self", and he created the mind. As
he moved about in worship, water was generated. Froth formed on the water, and the froth eventually
solidifed to become earth. He rested on the earth, and from his luminence came fire. After resting, he divided
himself in three parts, and one is fire, one is the sun, and one is the air.

Thus in the beginning the world was only his self, his being or essence, which then took the shape of a person.
At first he was afraid, but realising that he was alone and had nothing of which to be afraid, his fear ceased.
However, he had no happiness because he was alone, and he longed for another. He grew as large as two
persons embracing, and he caused his self to split into two matching parts, like two halves of a split pea, and
from them arose husband and wife.

They mated, and from their union arose the human beings of the earth. The female reflected on having mated
with someone of whom she was once a part, and she resolved that she should hide so that it would not
happen again. She changed to a cow to disguise herself, but he changed to a bull and mated with her, and
from their union cows arose. She changed to the form of a mare, but he changed to that of a stallion and
mated with her, and from that union came horses. She changed to the form of a donkey, but he did likewise,
and from them arose the single-hoofed animals. She became a ewe, but he became a ram, and from their
union came the sheep and goats. It continued thus, with her changing form to elude him but he finding her
and mating with her, until they had created all the animals that live in pairs, from humans and horses to ants.

After all this work, he reflected that he was indeed Creation personified, for he had created all this. Rubbing
back and forth, he made Fire, the god of fire, from his hands, and from his semen he made Soma, the god of
the moon. This was his highest creation because, although mortal himself, he had created immortal gods.

97) Collision of egos:

We cannot be successful in either the external world or the internal world while we are tossed about by a
powerful ego. What is required is a strong will.

The difference between ego and will is that the ego is blind but the will has vision. Will has its source in the
pure Self. Ego springs from a false sense of identification (avidya) with the external world, and is usually
concerned with preserving self-image and self-identity. Ego is characterised by stubbornness, selfishness, and
unwillingness to compromise.

The ego is like a little pool. An egotistical person is like a frog crouching in that little pool – his world is small,
his borders insecure. He has only a vague awareness of the trees encircling his pool, and he cannot begin to
imagine the frog-filled marshes just beyond. From his perspective, only his own feelings and his own voice are
meaningful.

The power of will, by contrast, is like a spring whose source is the Pure Being. It infuses mind and body with
enthusiasm, courage, curiosity, and energy to act. In spiritual literature this force – the intrinsic power of the
soul – is called ichcha shakti, and it is from this force that all aspects of our personality, including the ego,
derive energy to carry out their activities.

Becoming successful in the world requires a strong will, and that strong will needs to be properly guided so we
develop a strong personality. A strong personality exhibits tolerance and endurance. It has the power to
vanquish and punish an opponent, but chooses to forgive and forget instead. When we are egotistical, on the
other hand, we demonstrate our weakness by answering a pebble with cannon. We lose our composure the
moment our feelings are even slightly bruised. We have a hard time forgetting the injuries we have received
from others, but an even harder time remembering how much we have injured others.

All problems – at home, work, in politics, everywhere – are caused by colliding egos. These problems are not
overcome by one ego dominating others, but by a person of strong will and clear vision coming forward and
overshadowing the trivial egos of those who are quarrelling.

A strong ego is as much of an obstacle in spiritual practice as it is in worldly matters. The stronger the ego, the
bigger the hurdle it will create. However, the solution is not to kill or weaken the ego but to do our best to
purify, transform, and guide it properly. We can do this by employing both our intelligence and power of
discrimination. When we meditate, practise contemplation, pray, study the scriptures, serve others, and seek
the company of the wise we make our ego pure and less confined, and this in turn inspires us to move one
step forward. As we do, the purified ego, accompanied by a sharpened intellect, gets a glimpse of the next
level of awareness, and naturally aspires to reach it. Thus the ego becomes the tool for purifying and
expanding itself, and in this way the petty ego is gradually transformed into an expanded, more purified ego.

This transformation must end with the ego dissolving and becoming one with the pure Self and experiencing
its union with Universal Consciousness. As the ego of a dedicated seeker merges with the Infinite, all confusion
disappears, the veil of duality lifts, and the purified ego sees the whole universe in itself and itself in the whole
universe.
 98) Way of devotion is ideal:

Gyana or knowledge, karma or action and bhakti or devotion are the three aids for progress on the path of
spirituality.

A gyani, a knowledgeable person, reaches near the goal but yet a little distance remains in between. A karmi,
person of action, reaches nearer the goal but even then a little gap remains. A bhakta or person of devotion
reaches right to the goal. The gyani repents ultimately that he wasted a long life on dry discourses of
knowledge and could not fulfil their mission. Karmis, too, repent likewise. They think that they worked and
reached near the goal but did not.

Bhaktas don't repent because their minds are always full of bliss they neither feel exalted nor humiliated.
There is nothing else in their minds except bliss, the unbroken flow of happiness, ananda. Therefore, they
remain unaffected by pain and pleasure. Only a devotee can say this, and not the intellectual or the one
dexterous at work. However simple an intellectual may be, vanity always remains concealed in the mind.
Intellectuals think they are not ordinary people. They feel that they know what others do not know. These
feelings exist whenever there is vanity, ego.

Pride causes downfall. Thus we see that an egoistic intellectual is prone to fall. Where there is the possibility of
downfall, the path may be good but it may not be safe. Karmis, too, feel proud when they think they have
accomplished some work. Outwardly they may express that they have done nothing, but secretly they harbour
desire for publicity. A dexterous worker falls prey to these weaknesses.

Bhaktas have nothing to lose. Since they realise Parama Purusha and consider Him as their own, they have
nothing to lose or gain. Only devotees can say that He is the same for all. Whether He causes pleasure or pain
makes no difference because He who causes pain, like the one who gives pleasure, is the manifestation of
Narayana. But intellectuals think objectively. Therefore, they feel pleasure, pain or humiliation whenever
confronted with different circumstances. Devotees have no malice against anyone.

What is pleasure? It is a mental projection, a mental propensity. Pain, too, is the same. One is positive and the
other is negative. There is no difference between the two. The mental balance remains the same. Pleasure and
pain, good reputation, and adverse criticism all are equal. There is nothing to gain or lose from name and
fame. Likewise there is nothing to gain or lose from a bad name. There is difference of opinion on merging
with the Supreme. But to Him, all are the same.

There is only one path, the path of devotion. The goal of this path is not to ask Parama Purusha for something
or to get something from Him, but to serve Him. The devotee feels happiness in His happiness. The greater
devotees, however, think in a different way. They follow the path of devotion and serve Parama Purusha only
to give Him pleasure, to make Him happy and never aspire to derive pleasure or happiness for themselves.
This is the highest plane of devotion, utterly selfless. Those who work for the happiness of Parama Purusha are
called "gopa". This is the supreme height of devotion. It is the only true path.

99) Metaphor of Ramayana:

The central theme of the Ramayana is the exploration of the psyche within, the existential choices one makes
as seeker -- some of which are of a heroic nature and some of which have tragic dimensions.

The cardinal theme of the 'ayana' or march of Rama, the Ramayana, is focused on challenges arising out of the
high and exacting ideals of its characters, providing the material for a tale of duty and dignity, faith and
friendship, love and longing; all held together by the quest for dharma or righteousness.

Vedanta internalises the epic as a metaphor that is free of categorisations of good and evil. All characters
represent various dimensions of our psyche; some dimensions presented as being useful and therefore to be
nurtured in the seeker and others as hindrances or unnecessary and therefore to be rejected or moderated.

Sita personifies the inner struggle of the jivatma, the individual soul, which has got distanced from the Self.
Even as she gets caught in a web of misfortune and tribulation to extricate herself from which she requires
great resoluteness and strength of character, Sita's story exemplifies the trials of the innocent jivatma,
struggling to understand the power-desire matrix of the outside world -- but which she must try to understand
from a mature perspective to see the world as witness the way Rama does as he lives through his trials.

Rama personifies the more mature and evolved mind that willingly sacrifices personal desires to uphold truth
at any cost, remaining balanced and optimistic in the face of severe challenges. Rama finds his own solutions
to the daunting ethical dilemmas he faces, knowing that he will be judged severely for the choices he makes.
His mature approach is ultimately put to the test as he faces public scorn and censure. Torn between his love
and regard for Sita and the public call for her abandonment, Rama is faced with complexities that a seeker
faces in the material world, with its pulls and pushes. The trial-by-fire that Sita is subject to is a trial of both
Sita and Rama who both personify the seeking of one on the path that is free of dualities. One is an innocent
mind which matures through gaining awareness of the manipulative egos of others; the other is a mature
mind that makes a choice in a traumatic and tricky situation.

Ravana's is the competitive mind, confined by its desires. His ego mind seeks to control and possess everything
around him for ego-gratification. He exemplifies the non-discriminating seeker, who, though scholarly and
knowledgeable, does not ground that knowledge in a compassionate, universal vision. Blinded by arrogance,
Ravana is unable to fulfill his dharma. His is also the spontaneous mind held captive by desire. Ravana
personifies a mind that is a storehouse of desire rather than a tool of understanding. An egocentric mind is a
threat to other minds and is capable of self-delusion, too. What is required is to unlearn and then relearn to
cultivate a non-dualistic perspective.

Hanuman's is the alert and agile mind that understands the need to adapt and adjust creatively to difficult
situations with the will power of a karma yogi. Devoid of ego, he is able to surrender completely to Divine Will,
despite obstacles, with strength and confidence. He is in turn preceptor to Sita and Rama, who turn to him for
a different perspective.

The Ramayana is the common man's Upanishad. It explores the mind in all its dimensions, holding up a mirror
to our internal turmoil and evolution.

100) Freedom from biology:

What happens to our soul when our body turns to ashes on the funeral pyre?

Our physical body is called sthulashariram or gross body. Our limited self is called sukshmashariram or subtle
body. There is a third entity called karanashariram or casual body. Now the sthulashariram is the abode of
jeevatma, the spirit of life. It is not the body, but it gets identified with the body. The soul, along with the mind,
is the seat of consciousness. The body is only a vehicle, and when it is consigned to flames after physical death,
the soul is set free from its mortal coils. Then it searches for another body that will be its vehicle for another
lifetime. At the end of this search, depending upon its karma, it is assigned to a particular body. The soul begins
life anew in that body. In reality, the soul is immortal.

For example: The space in the room appears limited by the room. Is the space enclosed within the four walls of
the room or is the room a small enclosure in the vast unlimited space of the universe? The room is a tiny speck
in space. But we say there is space in the room. Think of the jeevatma as space and of the body as the walls of
the room that encloses part of the space. Now suppose the walls of the room crumble down. Will the space
previously contained within the room suffer any damage or dissolution? No, the space returns to its state of
continuity which had earlier with the space outside the walls. To realize this is gnanodayam or the dawn of
knowledge.

Doesn't the cycle of birth, death, and rebirth negate the law of karma?

No, it does not. It means the soul is on an unending journey of evolution. The question is whether you want to
hasten this process, or you want to allow this process as it happens at its own pace. For example, if you are into
agriculture, you pump water into your fields when there is no rain for a long period. The water enriches the
process of crop growth which would otherwise be slowed down by delayed rains. Irrigation technology speeds
up the agricultural process. Likewise, there are spiritual methods to enlighten the process of birth and rebirth.

Is time a dimension of the world of life even after death?

When you are conscious of the soul's essential transcendence of physical dimensions, you are beyond the
confines of time. But if you don't have this awareness, that is, if you are operating from ignorance, you are
subject to time, even though you have the potential to transcend it. For example, we know that space is not
limited by the walls or the roof of a room. But space, not being conscious, is incapable of extending itself to its
vast expanse outside until an external agency brings the walls down. It stays confined within concrete
boundaries. The liberation that the heightened consciousness leads to is called jeevan mukti – liberation from
biological life. If we remain ignorant of our true nature, we remain in bondage to our body nature with its
trappings of kama or sexual desire, krodha or anger, lobha or non-restraint, and moha or greed. True knowledge
liberates, whereas ignorance binds.