New Year Resolve

By: Sri Sri Ravi Shankar

Look at ends and beginnings with enthusiasm and hope, and channel your energy to positive action, says SRI SRI RAVI SHANKAR, founder, the Art of Living Foundation
You think you are a part of this world, but actually, the world is a part of you. Therefore, you cannot be at peace when the world around you is in turmoil. When mid-life crisis begins prematurely in teenage years, society is rattled by violence and drug abuse; humanism appears utopian; joy, love and compassion are confined to books and celluloid; corruption and crime come to be accepted as a way of life — these are warning signals for us to wake up and meet these challenges.

Young And Eager
Today, we see a catastrophic decline in human values all over the world. A young boy recently opened fire at little children in an elementary school in Newton, Connecticut, in the US. And in India, we are still reeling under the shock of the heinous attack and gang rape of a young girl by a group of men, leaving her in a critical state. The incident provoked youth to come out on the streets and demonstrate in large numbers, demanding justice. Youth need to exercise restraint and keep anti-social elements and vested political interests at bay. Protest is essential to bring awareness, but not beyond that.

We are witnessing a movement: awareness and enthusiasm among youth and their eagerness to create a better India by bringing about changes is gaining momentum; we should not allow this momentum to degrade into chaos and violence.

The need is to channel these energies constructively. We need to create an atmosphere of support and contribution rather than of blame and accusation.

While the authorities are certainly accountable for law and order, diffusing stress in the environment and taking steps to bring out human values in society becomes our responsibility as well; otherwise, people to whom this message has not reached might harm us or our loved ones out of their resentment. All of us should take out some time — at least a few hours in a week — to volunteer for a better India. If we have just a few people with this magnanimous outlook, who can take responsibility for others’ emotional well-being, society has a very realistic chance of being peaceful and harmonious to a large extent.

Remain Stress-free
There are little things we can all do to keep our environment stress-free. We need to develop the habit of sharing our joy with others. If you are happy, infect others with your happiness; don’t keep it to yourself. Any action done with this idea behind it is service and the best form of service is uplifting someone’s state of mind. Of course, we must be careful and sensitive so as not to upset anyone with our enthusiasm. When we decide to share what we have been given, the Divine showers more abundance on every one of us.

Being spiritual does not mean turning a blind eye to the world. On the contrary, as you learn more and more about yourself, you come to know more and more about the world as well and begin to infer things that are beyond the obvious. Somewhere within we all want to know who we are, why we are here and what the purpose of life is. Most people choose to push these questions aside as a waste of time. Being spiritual is about keeping this little fire of Self-inquiry alive and not extinguishing it; not giving up the pursuit. These questions serve as a compass and help you bring a sense of direction to your life.

Every end creates a sense of completion and relief and every new beginning brings with it a sense of hope and enthusiasm. Therefore there is celebration associated with both. The past has made you wiser, the future beckons you to act and it is in the present that you can plan and begin. Although bitter experiences of the past should not prevent you from taking risk and plunging into adventure, you should also not be foolish in repeating old mistakes. A few moments of reflection should become a daily routine to infuse inspiration, innovation and intuition, all of which are much needed for planning and action.

Create A New Beginning
As you pass through events one after the other, become aware that life is like a river. There may be stones on the path, but the river flows above or around them. No year passes by without a touch of joy or without posing challenges. You should plan to utilise every moment of joy to serve and see every challenge as opportunity for growth. The year 2012 has not brought on the end of the world, and the coming New Year, 2013, is most certainly the start of a new beginning.

Celebrating The Birth Of Innocence

By: Sant Rajinder Singh Ji Maharaj
The festival of Christmas is a sacred one. It is the day when the son of God, Jesus Christ, was born, and on whose teachings Christianity is based. There are a lot of people in this world who follow his teachings and celebrate this special annual occasion with their friends and families. This is a festival of happiness when people present gifts to each other, especially to children who are given plenty of gifts on this occasion. The tradition of presenting gifts to children is associated with Jesus’ birth when after his birth, three wise men came from the East and presented plenty of gifts to the infant Jesus.
When a child is born into this world, he is pure. He doesn’t make comparisons. When you see a child, you are filled with the emotion of love and you feel the desire to embrace the child. No one gets angry; neither the child nor you or onlookers. In fact, the child’s presence creates the state of peace in all.
it is we who distract the child into worldly things. Otherwise, the child is experiencing Supreme Consciousness. A child isn’t worried about money or other material acquisitions. He is happy with whatever his mother gives him. When we live in a state where we have full faith in God, when we know He is taking care of us and when we have complete faith in Him, then we will soon reach our destination, which is the state of absolute bliss, our destination or goal.
It is said of Jesus that when some over-enthusiastic and excited disciples stopped children from coming close to Jesus, he resisted and replied: “Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein.” -- Mark 10:15.
If we wish to celebrate Christmas in the true sense of the occasion, we will have to become like the Christmas child who is present in every one of us and we would imbibe those virtues that could enable us to reach the state of bliss as that of a small child, without any bitterness, free of hatred, and filled with universal love and innocence. Just like the state of the child.
Whenever we celebrate birthdays of great masters, we must try to follow their teachings and follow the essence of those teachings. What did they teach us? What did they explain to us? On Christmas, when a lot of people throughout the world celebrate Jesus Christ’s birthday, and there is a lot of exchange of presents, it is important to present a gift to our own selves -- the gift to practise Jesus’ teachings. His teachings were teachings of love. His teachings taught us that we can be one with God. It is important that we must not stop only at outer rituals. We must focus on the foundation, which some perceive as the esoteric side of religion. We need to feed the soul so that it blooms within and rises above body consciousness to be one with God.
On the occasion of Christmas, we need to present ourselves with this important gift that we bring into our lives – universal love, ethical practices and brotherhood, so that we may become like the innocent child as symbolised by Baby Christ. If we make our lives in a manner that there are no outer disturbances so that life is filled with virtues, and we are connected with God from within, we will find that we could speedily reach our destination. This is the true sense of Christmas celebrations.

It’s The End Of The World

By: Sadhguru Jaggi Vasudev

The world has “ended” many times. Every few years, doomsayers predict that the world is going to end. It ended once in 2000, and now again in 2012. There are various predictions about how the world will end – flooding and fire for instance – that reveal our fascination with doom. Celestial entertainment is popular, especially if it portends doom and disaster.

At the turn of the millennium, in the year 2000, a lot of people came to me and asked, “Sadhguru, the world is going to end. What should we do?” I told them, “What you should do is, after you spend your money on whatever it is you wish to spend it on, bequeath the rest to Isha. I have work to do after the world ends!” Nobody did anything like that because doomsaying is just entertainment and most believe such predictions only as long as it is part of entertainment, and not seriously enough to the point of giving anything.

Where did this number ‘2012’ come from, anyway? What is time but a human idea?

Neither the planet, solar system, nor cosmos have counted 2012. Mother Earth does not know what 2012 is; this is all human nonsense. Somebody just said, “This is number one.” At least if you had started counting from the beginning of the planet, maybe, but you just started counting whenever you knew how to count. According to the Hindu calendar, there are many hundred thousand years still left for the planet.

In Indic culture, people have been counting for much longer. We have calendars running 60,000 years into the past and hundreds of thousands of years into the future. Maybe the Mayan calendar ends in 2012, but we have yugas and yugas coming.

However, if you insist that the world is going to end on a particular date, then let us end it the way we know it. What we have known in the world, what has marked the history of humanity most, are wars and battles, famines and misery. The ugliest incidents in history are what we remember most. Let’s end that world.

Let’s create a world where we can experience the most beautiful things, which will be remembered for posterity. If we are willing, we can create a new world – a world that is inclusive; a world where strife and suffering do not dominate; where there is greater understanding.

Today, technology has empowered us in a way that one individual is able to achieve what one thousand persons could not do earlier. Because we are so hugely empowered, our consciousness is far more important than it was ever before. If we do not invest sufficient time, energy, and resources to raising our consciousness, we might have to pay a steep price.

For a shift in consciousness, we don’t need galactic help. If you are willing, it will happen – with or without a fancy date. As a generation of people, whether we make this into a great time or we make this into a horrible time, everything is in our hands. Let us strive together to make a new world possible that is free of the negativities of the past.

Nature only creates a certain conducive atmosphere. It is individual human beings who have to decide how to live in this world. Whatever the times, people have acted in ways that are good, bad and ugly. So, let us end the ugliness in this world, and make a new world full of intelligence, integrity and inclusiveness. We can make it happen.

Welcome To The Timeless Zone

By Dr Baskaran Pillai
Miracles need to be an everyday reality. What if I could manifest money now, have a great relationship now, or lose weight now? We don’t want to wait forever. Waiting is a waste of time.

Quantum physics says that reality is subjected to the observer. The observer is ‘You’. The observer is creating poverty or prosperity; creating the kind of relationships you have and the state of your health. Blame it all on the brain. These are due to anatomical abnormalities within the brain. The reason why we are struggling is because the neo cortex, the large chunk of the brain consisting of frontal, parietal, temporal and occipital lobes, is negative. It creates slow time, logic and scepticism.

Sage Patanjali in his very first aphorism describes yoga as ‘Chitta vritti nirodhah’ -- Stop the negative brain. These are not simply words; they have the energy to stop the neo cortex, as they come from the highest state of consciousness. In the very next aphorism, Patanjali explains why to stop the neo cortex – to know ‘svarupam’, who you really are.

When you stop the neo cortex, you will go to the midbrain where there is God-consciousness, through which you could achieve omniscience, omnipotence and omnipresence.

Tamil saint Swami Ramalinga Adigal converted his body into light. He experienced the vast grace light that gave him a learning-free acquisition of knowledge. This happened through the midbrain. He said,‘You don’t have to do anything. Just don’t lose your awareness of the midbrain’.

The midbrain is the answer because it’s the miracle brain; so move energy to the midbrain. But, what about the neo cortex, without which we cannot live? The neo cortex has to be informed to work in cooperation with the midbrain in order to keep its negativity under control; it has to be educated that miracles are possible.

What is a miracle? It is acquiring anything without the passage of time – the ‘Now’. What parts of the brain and what neurotransmitters are associated with experiencing timelessness? Philosophy is not going to work. You, the observer, have to know how to create from the third eye that our ancient sages were aware of. Scientists have identified it as the tiny pineal gland and it looks exactly like a human eye. It has cornea, retina, rods and cones, and is located within the midbrain. The midbrain can help you travel to a different time dimension.

Newton said time is absolute. Einstein proved that time is relative, and is related to speed. If you vibrate at a low speed, time will be prolonged. If you can vibrate with the speed of light, time will stop. What happens if you vibrate at the speed of light? The body will turn into light. Newton believed in it, he said, “The changing of bodies into light, and light into bodies, is very conformable to the course of Nature, which seems delighted with transmutations”.

When time stops, you can have access to everything; when time stops, your mind stops. J Krishnamurti said to physicist David Bohm, “Ending time means stopping thought’. Time and mind are one and the same. In the timeless zone, the midbrain, you can create prosperity, health, love, creativity, and activate God consciousness. At that level, thought and the object are the same. You can think and manifest.

If you need miracles, work from midbrain, not the neo cortex. Everything should be possible for everyone. Then we can create the Golden Age.

Volunteer For A Better India

The movement for honest dealings is gathering momentum with more volunteers teaming up with agencies and spiritual organisations to bring back ethical values into our lives
Give one hour to the nation. The country has problems because good people are apathetic. Youth must take charge,” declared spiritual mentor Sri Sri Ravi Shankar, popularly known as Guruji. He was speaking in New Delhi at the launch of a new initiative against social ills such as corruption. ‘Volunteer for a Better India’ (VFABI), was launched by the Art of Living Foundation and Times Foundation last week, in conjunction with UN agencies.

The initiators and NGOs discussed each stakeholder’s role in addressing the issue of corruption, one among the many burning issues we’re facing today. “No country can yet make a claim to be free of corruption, but what we can do is to work towards creating a society that is aware, vigilant and stands up to corrupt practices by showing zero tolerance towards it,” said Christina Albertin, representing the UN Office on Drugs and Crime. The speakers were addressing an inspired young audience at the India International Centre, New Delhi.

Before Sri Sri took to the stage, AOL youth leaders acknowledged the role of sterling publications such as The Times of India, now celebrating its 175th year that is giving young people great opportunities to participate in the movement to better India through social impact initiatives. With the blessings of the spiritual guru, TOI flagged off its 175th year celebrations at the venue. The media, together with youth is one of the biggest stakeholders in society, and together, the two groups have the power to make the country vibrant and corruption-free, even perhaps to serve as role models to other countries.

To free ourselves of bribery and nepotism, it’s imperative to know where their roots are. If we go deeper, we’ll find that it is not one party or a group of people or state that’s responsible for it; it actually starts at the level of the individual and that’s where the solution also lies. Guruji explained that corruption begins when the sense of belonging ends. Nobody is corrupt within the purview of their friends and family because they belong to them. The solution, according to him, is to expand the sense of belongingness for, “The whole world belongs to you.” He added, “The sense of entire humanity as one family helps in building an ethical and just society. Society, when ridden with crime and corruption, is not safe for people to live in, and we don’t want India to become a place of fear”.

The Art of Living founder stressed the fact that it takes a great deal of integrity and inner strength for a householder to stand up for something he believes in and not get tempted into unethical conduct. He gave the example of an IAS officer who declined a bribe of Rs 50 crore even though it was offered to him on a platter with little chance of detection. Therefore, says the revered Guru, qualities of heart are important; inner strength, contentment, compassion, integrity and intuition are the values that make one spiritual. “Chanting some prayers and visiting holy places is not spirituality, but developing such values is,” he said, emphasising that integrity and intuition come only when there is inner strength and meditation helps us with that.

“Set your priorities right!” he said, adding that it is vital to first have faith: “Trust yourself, the people around you and the power that is helping us for a just, free and happy society.” To be able to have faith in ourselves and in those around us is a starting point to that. This can bring the change we are all yearning for.

Ancient Greatest Indians.

ARYABHATT
(476 CE) MASTER ASTRONOMER AND MATHEMATICIAN

Born in 476 CE in Kusumpur (Bihar), Aryabhatt's intellectual brilliance remapped the boundaries of mathematics and astronomy. In 499 CE, at the age of 23, he wrote a text on astronomy and an unparallel treatise on mathematics called 'Aryabhatiyam.' He formulated the process of calculating the motion of planets and the time of eclipses. Aryabhatt was the first to proclaim that the earth is round, it rotates on its axis, orbits the sun and is suspended in space - 1000 years before Copernicus published his heliocentric theory. He is also acknowledged for calculating p (Pi) to four decimal places: 3.1416 and the sine table in trigonometry. Centuries later, in 825 CE, the Arab mathematician, Mohammed Ibna Musa credited the value of Pi to the Indians, 'This value has been given by the Hindus.' And above all, his most spectacular contribution was the concept of zero without which modern computer technology would have been non-existent. Aryabhatt was a colossus in the field of mathematics.

BHASKARACHARYA II
(1114-1183 CE)

GENIUS IN ALGEBRA
Born in the obscure village of Vijjadit (Jalgaon) in Maharastra, Bhaskaracharya's work in Algebra, Arithmetic and Geometry catapulted him to fame and immortality. His renowned mathematical works called 'Lilavati' and 'Bijaganita' are considered to be unparalled and a memorial to his profound intelligence. Its translation in several languages of the world bear testimony to its eminence. In his treatise 'Siddhant Shiromani' he writes on planetary positions, eclipses, cosmography, mathematical techniques and astronomical equipment. In the 'Surya Siddhant' he makes a note on the force of gravity: 'Objects fall on earth due to a force of attraction by the earth. Therefore, the earth, planets, constellations, moon, and sun are held in orbit due to this attraction.' Bhaskaracharya was the first to discover gravity, 500 years before Sir Isaac Newton. He was the champion among mathematicians of ancient and medieval India. His works fired the imagination of Persian and European scholars, who through research on his works earned fame and popularity.

ACHARYA KANAD
(600 BCE)
FOUNDER OF ATOMIC THEORY
As the founder of 'Vaisheshik Darshan'- one of six principal philosophies of India - Acharya Kanad was a genius in philosophy. He is believed to have been born in Prabhas Kshetra near Dwarika in Gujarat. He was the pioneer expounder of realism, law of causation and the atomic theory. He has classified all the objects of creation into nine elements, namely: earth, water, light, wind, ether, time, space, mind and soul. He says, 'Every object of creation is made of atoms which in turn connect with each other to form molecules.' His statement ushered in the Atomic Theory for the first time ever in the world, nearly 2500 years before John Dalton. Kanad has also described the dimension and motion of atoms and their chemical reactions with each other. The eminent historian, T.N. Colebrook, has said, 'Compared to the scientists of Europe, Kanad and other Indian scientists were the global masters of this field.'

NAGARJUNA (100 CE)
WIZARD OF CHEMICAL SCIENCE
He was an extraordinary wizard of science born in the nondescript village of Baluka in Madhya Pradesh. His dedicated research for twelve years produced maiden discoveries and inventions in the faculties of chemistry and metallurgy. Textual masterpieces like 'Ras Ratnakar,' 'Rashrudaya' and 'Rasendramangal' are his renowned contributions to the science of chemistry. Where the medieval alchemists of England failed, Nagarjuna had discovered the alchemy of transmuting base metals into gold. As the author of medical books like 'Arogyamanjari' and 'Yogasar,' he also made significant contributions to the field of curative medicine. Because of his profound scholarliness and versatile knowledge, he was appointed as Chancellor of the famous University of Nalanda. Nagarjuna's milestone discoveries impress and astonish the scientists of today.
ACHARYA CHARAK
(600 BCE) No Picture ... FATHER OF MEDICINE
Acharya Charak has been crowned as the Father of Medicine. His renowned work, the 'Charak Samhita', is considered as an encyclopedia of Ayurveda. His principles, diagoneses, and cures retain their potency and truth even after a couple of millennia. When the science of anatomy was confused with different theories in Europe, Acharya Charak revealed through his innate genius and enquiries the facts on human anatomy, embryology, pharmacology, blood circulation and diseases like diabetes, tuberculosis, heart disease, etc. In the 'Charak Samhita' he has described the medicinal qualities and functions of 100,000 herbal plants. He has emphasized the influence of diet and activity on mind and body. He has proved the correlation of spirituality and physical health contributed greatly to diagnostic and curative sciences. He has also prescribed and ethical charter for medical practitioners two centuries prior to the Hippocratic oath. Through his genius and intuition, Acharya Charak made landmark contributions to Ayurvedal. He forever remains etched in the annals of history as one of the greatest and noblest of rishi-scientists.

ACHARYA SUSHRUT
(600 BCE)
FATHER OF PLASTIC SURGERY
A genius who has been glowingly recognized in the annals of medical science. Born to sage Vishwamitra, Acharya Sudhrut details the first ever surgery procedures in 'Sushrut Samhita,' a unique encyclopedia of surgery. He is venerated as the father of plastic surgery and the science of anesthesia. When surgery was in its infancy in Europe, Sushrut was performing Rhinoplasty (restoration of a damaged nose) and other challenging operations. In the 'Sushrut Samhita,' he prescribes treatment for twelve types of fractures and six types of dislocations. His details on human embryology are simply amazing. Sushrut used 125 types of surgical instruments including scalpels, lancets, needles, Cathers and rectal speculums; mostly designed from the jaws of animals and birds. He has also described a number of stitching methods; the use of horse's hair as thread and fibers of bark. In the 'Sushrut Samhita,' and fibers of bark. In the 'Sushrut Samhita,' he details 300 types of operations. The ancient Indians were the pioneers in amputation, caesarian and cranial surgeries. Acharya Sushrut was a giant in the arena of medical science.

VARAHAMIHIR
(499-587 CE)
EMINENT ASTROLOGER AND ASTRONOMERA
renowned astrologer and astronomer who was honored with a special decoration and status as one of the nine gems in the court of King Vikramaditya in Avanti (Ujjain). Varahamihir's book 'panchsiddhant' holds a prominent place in the realm of astronomy. He notes that the moon and planets are lustrous not because of their own light but due to sunlight. In the 'Bruhad Samhita' and 'Bruhad Jatak,' he has revealed his discoveries in the domains of geography, constellation, science, botany and animal science. In his treatise on botanical science, Varamihir presents cures for various diseases afflicting plants and trees. The rishi-scientist survives through his unique contributions to the science of astrology and astronomy. ACHARYA PATANJALI (200 BCE)

FATHER OF YOGA
The Science of Yoga is one of several unique contributions of India to the world. It seeks to discover and realize the ultimate Reality through yogic practices. Acharya Patanjali, the founder, hailed from the district of Gonda (Ganara) in Uttar Pradesh. He prescribed the control of prana (life breath) as the means to control the body, mind and soul. This subsequently rewards one with good health and inner happiness. Acharya Patanjali's 84 yogic postures effectively enhance the efficiency of the respiratory, circulatory, nervous, digestive and endocrine systems and many other organs of the body. Yoga has eight limbs where Acharya Patanjali shows the attainment of the ultimate bliss of God in samadhi through the disciplines of: yam, niyam, asan, pranayam, pratyahar, dhyan and dharna. The Science of Yoga has gained popularity because of its scientific approach and benefits. Yoga also holds the honored place as one of six philosophies in the Indian philosophical system. Acharya Patanjali will forever be remembered and revered as a pioneer in the science of self-discipline, happiness and self-realization. ACHARYA BHARADWAJ (800 BCE)

PIONEER OF AVIATION TECHNOLOGY
Acharya Bharadwaj had a hermitage in the holy city of Prayag and was an ordent apostle of Ayurveda and mechanical sciences. He authored the 'Yantra Sarvasva' which includes astonishing and outstanding discoveries in aviation science, space science and flying machines. He has described three categories of flying machines: 1.) One that flies on earth from one place to another. 2.) One that travels from one planet to another. 3.) And One that travels from one universe to another. His designs and descriptions have impressed and amazed aviation engineers of today. His brilliance in aviation technology is further reflected through techniques described by him:
1.) Profound Secret: The technique to make a flying machine invisible through the application of sunlight and wind force.
2.) Living Secret: The technique to make an invisible space machine visible through the application of electrical force.
3.) Secret of Eavesdropping: The technique to listen to a conversation in another plane.
4.) Visual Secrets: The technique to see what's happening inside another plane.
Through his innovative and brilliant discoveries, Acharya Bharadwaj has been recognized as the pioneer of aviation technology. ACHARYA KAPIL (3000 BCE)

FATHER OF COSMOLOGY
Celebrated as the founder of Sankhya philosophy, Acharya Kapil is believed to have been born in 3000 BCE to the illustrious sage Kardam and Devhuti. He gifted the world with the Sankhya School of Thought. His pioneering work threw light on the nature and principles of the ultimate Soul (Purusha), primal matter (Prakruti) and creation. His concept of transformation of energy and profound commentaries on atma, non-atma and the subtle elements of the cosmos places him in an elite class of master achievers - incomparable to the discoveries of other cosmologists. On his assertion that Prakruti, with the inspiration of Purusha, is the mother of cosmic creation and all energies, he contributed a new chapter in the science of cosmology. Because of his extrasensory observations and revelations on the secrets of creation, he is recognized and saluted as the Father of Cosmology.

‘I am that man’

INGRAM SMITH, a long-time disciple and friend of J KRISHNAMURTI offers a glimpse of the extraordinariness of JK’s mind, as he describes a rare dialogue in Colombo between a leading parliamentarian and the free-spirited philosopher
The front row of chairs was reserved…for a leading member of the opposition in the Sri Lanka (Ceylon) Parliament — Dr N M Perera, a barrister and a communist recently returned from a booster course in Moscow — to occupy this vantage position. The other seats were for members of the shadow cabinet.

The barrister had seen a full-page newspaper report of J Krishnamurti’s evening meeting in Colombo (Dec 1949 - Jan 1950). He had been profoundly impressed by the fact that the town hall had been packed, and amplifiers placed outside so that those hundreds who couldn’t get into the auditorium could hear the talk on the lawns. No recent political meeting had generated such numbers or such newspaper coverage. He had decided that he and his political colleagues should attend a meeting to see what was so special about the man and to discover what message he had that evoked such a magnificent turnout and so much acclaim. Therefore, the special arrangements about seating were made. Eleven parliamentarians arrived and took their seats. All eyes were on them.

Freedom Debate
Soon Krishnamurti came in quietly, took up his position on a low dais, and viewed the audience. “What would you like to discuss?” he asked. Dr Perera stood up. He said he would like to discuss the structure of society and social cohesion, and that such a debate must include an understanding of the basic principles of communism. He talked on the logic of state control as the supreme authority, and the proposition that those who do the work must directly receive the profits of their labour.

When no one else proposed a subject or question for discussion, it was clear that this man was important. Every Ceylonese citizen in the hall recognised him and the importance of his challenge. Krishnamurti asked if the audience wanted to discuss this.

No one spoke and no other subject was proposed. Everyone was interested in hearing Krishnamurti’s reply. He smiled. “Well, let’s begin.” The barrister took up his political theme. He spoke at length about the basic tenets of communism, of communal use and ownership of goods and property, and the role of labour. It was a clear exposition of the communist philosophy and dialectic. When he had finished and sat down, I wondered how Krishnamurti would deal with the proposition that the state was all, and the individual subservient to the all-powerful central authority.

Krishnamurti did not oppose what had been said. When he spoke, it was as though he had left his place on the dais facing the barrister and crossed over to the other side to view the human condition from the communist’s position and through his eyes. There was no sense of confrontation, only a mutual probing into the reality behind the rhetoric. As the dialogue developed, it became a penetrating search into how the human mind, conditioned as it is, was to be reconditioned to accept the totalitarian doctrine, and whether re-educating the race would solve the problems that beset human beings, no matter where they live or under what social system.

There was mutual investigation into the ways in which the communist philosophy actually operated, and the means by which conflicts were handled. And basically, whether reshaping, repatterning human thinking and behaviour freed the individual or the collective from ego, from competition, from conflict. After half an hour, Dr Perera was still claiming the necessity for totalitarian rule, asserting that everyone must go along with the decided policy, and be made to conform.

Making Martyrs
At this point, Krishnaji drew back. “What happens,” he asked, “when I, as an individual, feel I cannot go along with the supreme command’s decision? What if I won’t conform?”

“We would try to convince you that individual dissent, perhaps valid before a decision is taken, cannot be tolerated after. All have to participate.”
“You mean obey? And if I still couldn’t or wouldn’t agree?”
“We would have to show you the error of your ways.”
“And how would you do that?”
“Persuade you that in practice the philosophy of the state and the law must be upheld at all times and at any cost.”
“And if someone still maintains that some law or regulation is false. What then?”
“We would probably incarcerate him so that he was no longer a disruptive influence.”
With utter simplicity and directness, Krishnaji said, “I am that man.”
Consternation! Suddenly, total confrontation. An electric charge had entered the room....

The lawyer spoke carefully, quietly. “We would jail you and keep you there as long as was necessary to change your mind. You would be treated as a political prisoner.”

Krishnaji responded, “There could be others who feel and think as I do. When they discover what has happened to me, their antithesis to your authority may harden. This is what happens, and a reactionary movement begins.”

Neither Dr Perera nor his colleagues wanted to pursue this dangerously explicit dialogue. Some were now showing nervousness.

Krishnaji continued, “I am this man. I refuse to be silenced. I will talk to anyone who will listen. What do you do with me?” There was no escaping the question.

“Put you away.”
“Liquidate me?”
“Probably. You would not be permitted to contaminate others.”
“Probably?”
“You would be eliminated.”

After a long pause, Krishnamurti said, “And then sir, you would have made a martyr of me!” And what then?”

Krishnamurti waited, and then quietly went through the course of the dialogue. He talked of interrelationship, of the destruction of life for a belief, for some blueprint for the future, for some five-year plan; the destructiveness of ideals, and the imposition of formulae on living beings. The need, not for environmental change, important as that is, but for inward transformation. When he finished, the meeting was over. There was nothing more to be said.

Then Dr Perera rose and slowly wove his way through the packed crowd facing Krishnaji. He walked up to Krishnaji, who had now risen and was standing, watching, waiting.

Stepping onto the low dais, the barrister opened his arms and enfolded Krishnaji. They stood there for a few moments, in each other’s arms. Then, without a word, he returned to his colleagues. The meeting was over.

The Morning After
On the morning after the dialogue….the barrister said he had not expected he would meet a man like Krishnamurti. He said that before the dialogue, he would never have imagined that a man could be publicly stripped of his social philosophy, have his private thoughts exposed to public view, and remain unshattered.

Indeed, he felt so well after the discussion that he had decided to see if he could arrange a meeting, and here he was, ready to go into the whole question of the individual and society with Krishnamurti...Some days later, he was invited to stay at the home of Dr Perera - and he did.

From The Transparent Mind by Ingram Smith of the Australian Broadcasting Corporation
Images and Text, courtesy: KFI

Why I Want To Be A Vegetarian

By Krisha Kops
I have a problem: I want to be a vegetarian. “So what’s the problem?” you might ask. I am half German and Germans tend to eat meat, a lot of meat. Not without reason; every major city from Frankfurt to Nürnberg has a sausage named after itself.

But why bother at all? First of all, there are health reasons.

Red meat has a lot of saturated fats, cholesterol and purine; it lacks vitamins (except B-complex), and is likely to have antibiotics and steroids.

However, more important for me to overcome my German-ness, is the fact that meat consumption is taking a tremendous toll on our environment - whether it is the amount of vegetables, fossil fuels, or water which are required to produce meat and which could be redistributed to the hungry. Then there is methane emission of cattle. Closely linked to these factors is also the rising cost of meat. As a student of philosophy, to me the issue is a moral one too. Can we defend meat consumption? Perhaps for survival? Except for those few living in non-arable areas, no one is depending on meat for survival today.

Are we permitting ourselves as a ‘superior’ species to kill other species? This thought is pretty common in the west and the Bible states that “everything that lives and moves will be food for you.” (Genesis 9:3)

This thinking leads us to irresponsible “speciesism”, as the most eminent philosophical proponent of vegetarianism, as Peter Singer, called it. Exalting the status of the human animal and his rights above other animals stands in line with western philosophical thought, which defined men as being human because of rationality and virtue, in contrast to the negative, irrational part in us, our so-called animalistic side.

Not only did this cause discrimination against and suffering of a plethora of other species, biologists like Frans de Waal revealed that parts of our so called humane side, such as morality, find their origin within animals, who bequeathed us these capabilities to refine them.

If one argues that one is allowed to devour someone else, because of one’s superior intelligence, then would it apply to those within the species as well? Is it then a question of whose life is worthier than another and for what reason? How does one decide the value of one life over that of another? One can well imagine a sci-fi scenario where aliens with an IQ that far surpasses our self-destructive intelligence could come to earth and start hunting us humans down as food for their survival, only because we have inferior intellects compared to theirs and also because we are not the same species.

Lastly, intertwined with the moral argument, is the spiritual argument. Many Hindus, Jains and Buddhists refrain from eating meat due to the principle of ahimsa or non-violence and since it has negative impact on spiritual development. Or why else would have every elated soul from M K Gandhi to Guru Nanak Dev abstain from eating meat?

Through meat consumption we ingest negative energy, as we absorb the fear and agony of the dying animal, so the argument goes. Hard-line vegetarians may find this logical and consequently claim that meat enhances aggression. Although there may be correlations between nutrition and aggression, it is still disputed among scientists whether this is the case with meat.

Eventually, there is no argument vindicating a human carnivore, whether he is so on account of social habit, or, as in my case, akrasia (weak will), as the Greeks c

Why The Deep-Seated Hatred

A sutra from Ishavasya Upanishad says: “He who sees the entire world of animate and inanimate objectsin himself and also sees himself in all animate and inanimate objects, because of this, does not hate anyone.” Dislike or hatred of another is the basis of deep-seated complications. The word hatred means the desire to destroy the other. Love means being willing to sacrifice oneself for another, if necessary. In the way we all live there is an abundance of hatred and no music of love.

The feeling which we call love is, in fact, a form of hatred. In making love we make another our means for happiness; and hatred begins. In making love we live for our own self; to serve our own selfish end. We do something for another only when we have some hope of getting something from him - we desire the fruit; otherwise we do nothing. That is why our love may turn into hatred at any moment. If a small obstruction crops up that gets in the way of the fulfillment of our desire, our love will be changed into hatred. Love which can be turned into hatred and contempt is only concealed hatred. There is only hatred within, and the outer covering is just a semblance of love.

The Ishavasya presents here a very important sutra which makes love possible; otherwise not. Without understanding and acting upon this sutra, there is no possibility for the flower of love to open. This sutra says that hatred will come to an end only when a person begins to see himself in all animate and inanimate objects, and begins to see all animate and inanimate objects - the whole existence - in himself. Remember, the Ishavasya does not say that love will be born then but says, "Then hatred will come to an end."

If there is no hatred, love blooms of its own accord - spontaneously, naturally. It is like removing a stone blocking a small stream: once removed, the stream flows of its own accord. Similarly, the stone of hatred weighs on us and we are unable to see our faces reflected in the mirrors of all animate and inanimate objects; nor can we become mirrors reflecting all those objects in ourselves.

The person for whom the whole world becomes a mirror, himself becomes a mirror for the whole world. They happen simultaneously. The Upanishad says that when this happens, hatred disappears but it doesn’t say that love is born then, because love is eternal, it is our nature. Neither is it born, nor does it die.

Love is the nature of life, so it has neither birth nor death. Clouds of hatred are born and die. Love is covered when those clouds are born; it manifests itself when they disappear, when they are no more. But love is eternal, so the Upanishad does not talk of the birth of love, it says this much only: hatred dies and disappears.

But how? The sutra is not as easy as it appears. Mostly, there is great depth and intricacy hidden within easy matters. This sutra seems to be straightforward and easy. The whole statement is completed in two lines only. It says, the person who sees himself in all objects - animate and inanimate - and begins to see all objects in himself, will have his hatred destroyed. But to make all his mirror, or to be a mirror for all, is the greatest alchemy and art. There is no greater art. The Heartbeat of the Absolute, courtesy: Osho International Foundation, www.osho.com

Karthikai Deepam At Thirvannamalai

Karthigai Deepam at Thiruvannamalai Arunachaleshwara Swamy temple

Karthigai Deepam festivities at Thiruvannamalai Arunachaleshwara Swamy temple are the most famous one and popularly known as Karthikai Brahmotsavam. Karthigai Deepam festivity at Thiruvannamalai temple spans for 10 days. The celebration begins with Dwajarohanam on the day when Nakshatra Uthiraadam prevails at sunrise. Most of the time, Nakshatra Uthiraadam prevails 10 days before the main Karthigai Deepam day.

Karthigai Deepam should not be confused with Bharani Deepam which is inaugural ritual of Karthigai Deepam. Bharani Deepam is done before sunrise at 4 a.m. . Bharani Deepam day falls one day before or on the same day of Karthigai Deepam. Bharani Deepam is lit inside the temple premises when Bharani Nakshatra prevails. In most years Bharani Deepam is lit at 4 a.m. on the same day of Karthigai Deepam.

Karthigai Deepam is lit after sunset at 6 p.m. with the flame taken from Bharani Deepam. In the evening flame is carried at the top of the hill to light the Karthigai Maha Deepam.

Karthigai Deepam is also spelled as Karthikai Deepam.

Wherever I Look You Are There

By: M N Kundu
The word ‘nanak’ means fire in Persian and significantly, Guru Nanak brought heavenly fire to kindle the lamp of divine light in the heart of humanity. It was the light of divine love wherefrom sprang his doctrine of holy deed above bookish creed, spiritual illumination above illusive ego and saintly life above external indications. Hence he proclaimed, “Truth is higher than everything, but higher still is true living,” which consists of continuous meditation, sincere work and sharing the proceeds. Therefore continuously focus on essential divinity, work sincerely and give something generously away to others.

A mystic experience of ‘Alakh Niranjan’ – the Invisible One, without a second beyond all dualities of delusion and shaped his ideals and precepts. The ultimate reality is sagun, possessing all attributes, as well as nirgun, beyond all attributes and all-pervading. Hence he sings, “You are the ocean, all-knowing, all-seeing. How can I, a fish, perceive your limits? Wherever I look, there you are.”

The ephemeral world owes its existence to cosmic will and it reveals the Omnipresent. He is also revealed through shabad or cosmic vibration, the Onkar. Hence chanting forms an important part of his teachings as it is divine expression through which truth is revealed. We find in him a perfect synthesis of dualism of bhakti with absolute non-dualism reflecting essential singularity of the ultimate Being.

From this depth of realisation sprang his non-sectarian creed, “No one is Hindu; no one is Muslim.” He stood for the essential divinity expressed through humanity. Sectarian beliefs and rituals create manmade barriers and unending hypocrisy, he pointed out. He spread divine humanism with all-embracing love.
The time of his advent witnessed quarrels over religious trifles and deviation from the true spirit of religion. He advised all to dwell at the feet of the Lord in love. As non-sectarian he said, “God is neither Hindu nor Muslim.” His mystic communion with God was through the language of heart. When priests at Haridwar asked him about his caste he gave a poignant reply, “My caste is the caste of wood and fire.” And he advised the Muslims also to make mercy their mosque, sincerity their prayer-carpet and justice their Holy Quran.

Nanak said that the human mind follows either of the two directions, manmukh or gurumukh. Manmukhi or following dictates of the mind cultivates self-pride or egoism associated with lust, anger, craving, jealousy and delusive materialism. While gurumukhi or follower of the teachings of the guru lives life with deep, divine anchorage, protected from delusive reality. Hence he stressed the need for awareness to overcome the ocean of delusion.

Innate simplicity characterises the keynote of his teachings. He advised to take the name of Akal Purukha, the Eternal On, repeatedly with utmost devotion and live a life of service and sacrifice with sincere humility. For him the soul is the bride and God is the bridegroom and our brief life is intended to make a union of the two.

He wanted his disciples to grow in meditation with japa which involves eightfold sadhana of purity, silence, concentration, realisation, patience, faith, satsanga and living the mantra in daily life. He said, “I belong to no sect and adore but one God, I see Him in earth below and heavens above and in all directions and all are my brethren in One Beloved.
GURU NANAK JAYANTI On 28/11/2012

Why We Gamble During Diwali

By: Narayani Ganesh
God does not play dice with the universe, remarked Albert Einstein. Doesn’t She? In Indic cosmogony, Parvati not only plays dice with the universe, she is engaged in an eternal game of winning and losing with Shiva, her partner. It’s a game spanning the cosmic cycle of creation and destruction, of fragmentation and reunification. It is Cosmic Lila, Divine Play, the Grand Illusion, Maya.

Sculpted panels at the rock cut temples at Ellora, Maharashra, portray the cosmic couple engrossed in a game of dice. At first, there is the One, the Ardhanarishwara, the female and male principles merged in a single entity. Since Parvati wished to play dice, the One became two as Parvati and Shiva, and lo, there were two players. One partner losing meant destruction on a scale unimaginable – yet, the sparring divine couple continue the game or call it quits only till they resume play once again, never mind the risks. In play, Parvati gets miffed when she thinks Shiva is cheating while Shiva assures her that he is not. Once again the die is cast, there is either passionate reunion or fervent separation and so they play on.

Don Handelman and David Shulman in ‘God Inside Out: Siva’s Game of Dice’ recreate the conversation between Parvati and her attendant who asks, why play at all? “…it was wrong of you to play dice with him; haven’t you heard that dicing is full of flaws?” Parvati replies, “I won against that shameless man; and I chose him before for my lover. Now there is nothing I must do. Without me, he is virupa – ugly, formless. For him, there can be no separation or conjunction with me. I have made him formed or formless, as the case may be, just as I have created this entire universe, with all its gods. I just wanted to play with him for the sake of the game, to play with the causes of his emerging into activity.”

So why does Shiva play, if winning doesn’t come easily? The authors say that if Shiva did not play, there would be no universe. Period. The constant configuration, destruction and recreation of the cosmos are part of a continual process. Depending on whether what is in progress is Creation or Dissolution, Shiva performs either the Ananda Tandava, dance of bliss or the Rudra Tandava, dance of agitation. Meantime, the cosmic couple is either separated or is coming back together in erotic reunion, in a cosmic flux.

Though it is Shiva who loses the game of dice most of the time, it is not failure on his part , for each attempt to become whole is a pilgrimage towards the original union, the Big Bang - although recreating the exact primordial circumstances that led to the first creative burst is difficult, with change being a constant. Divine Play is Cosmic Lila on a grand scale, where the grand illusion means there is no room for exactitudes.

Mythical accounts abound of how Parvati would pay nocturnal visits to her temples to play dice. One such story is set in Kathmandu, where Parvati as the deity Taleju, would play dice with King Jaya Prakash Malla. Whatever be the dynamics of the Shiva-Shakti relationship and extent of play, without their lila, there would be neither phenomenology nor ontology.
Gambling during Diwali is considered auspicious, not the least because it emulates - however weakly - the cosmic interplay of Parvati and Shiva. It’s not about winning or losing but how you play the game.

Dharma Of Money

Can money buy Grace? When the basics are covered, extra money can buy extra food, clothes, houses and whatever else. However, you can live in only one house at a time, wear one set of clothes at a time, and eat as much as your stomach can hold at a time. Therefore money is useful to buy goods and services and there is nothing wrong with money, per se. It is after all the core need and everybody’s entitled to earn it in order to have some kind of purchasing power.

Our scriptures go as far as to declare it as artha, one of the four purusharthas of human life-- dharma, artha, kama and moksha. Yet, money corrupts. Why? According to Sri Sathya Sai Baba this is because the basic and first principle of dharma is bypassed. It is on the basis of dharma that the balance purusharthas have to be worked out.

The key concept is righteousness. Is the money that you earn acquired and used in a righteous way? Everybody has the right to earn a living and be recompensed for their labour. The trouble starts when money becomes the ultimate goal and end in itself. This leads to a distorted perspective that in turn could lead to hoarding of wealth. According to Baba, “Wealth accumulated beyond unreasonable levels intoxicates the self and breeds destructive desires and habits. Riches, when one comes by them, have to be revered as something given on trust, and the surplus must be used for the betterment of society and for helping the needy and less fortunate.’’

Scriptures say that a portion of one’s wealth ought to be earmarked for charitable purposes and such an attitude of benevolence earns valuable merit. It is believed that only when you give, you get -- sometimes ten or hundred-fold. However, for all the noble exhortations of sacred scriptures, the thrall of money weakens even the best resolve. Excessive wealth is not only seen as a symbol of worth, it creates a false sense of status and power.

The gains of material wealth are never reliable or lasting. Moreover, unrighteously acquired wealth is bound to lead to karmic consequences. Every act, whether good or bad, will germinate with time, according to scriptures. Sri Sathya Sai Baba would say that man’s primary endeavour should be to earn the Grace of the Lord, which can confer everything, both material and spiritual. Baba says, “Tthe riches that you should strive to amass are not fields, factories, bungalows or bank- balances but the wisdom and experience of oneness with the grandeur of the Force that runs this universe, without a hitch. Arjuna is called Dhananjay by Krishna because he won (jaya) the wealth (dhan) that saves man and not that which can be taxed, stolen or transferred. The method of winning these riches is through practice of sadhana.., and living a righteous life.’’

Man strives hard and unceasingly for accumulating the riches of the world. However, all these riches that are so sought after do not have the quality of eternal nature – for ultimately it all turns to dust! The material world is but transitory; hence to invest too much into it at the cost of spiritual growth could prove detrimental. It would be well worth our while to take some time off to pause, and try earn that inner wealth too, that can make Dhananjayas out of us. Then we could call ourselves masters of that wealth which truly counts.

Grasping The Present Moment

By Sadhu Vaswani
Life is often compared to a book, each chapter representing one particular phase of our life; but there is one major difference between my life and my book; I cannot turn back the pages of my life. I cannot revisit the past except in my memories. Nor can I read the final chapter of my life before its due time. Life has to be lived in the present.

Two sisters were travelling by train from Jammu to Kanyakumari. Due to adverse weather conditions, the train halted at a station in central India, until conditions improved, and the tracks were cleared. The passengers were stuck on the train for hours together. The older sister was annoyed, irritated and frustrated; she railed and ranted; she complained bitterly to the TTE and the conductors, who were helpless themselves; she sulked endlessly and became a source of annoyance to all her fellow travellers.

The younger sister on the other hand, refused to allow her spirits to be dampened by the delay. She went around cheerfully, making friends with the others, exchanging jokes, playing with children, starting singing sessions in different carriages, conducting quiz contests to keep young people occupied, and generally spreading good cheer all around. Strangers responded to her, sharing their food with her, inviting her to join their group, and enthusiastically joining her efforts to 'organise' games for the entertainment of all.

When the train finally reached its destination, the older sister was morose, depressed and tired. She felt that her time had been wasted. As for the younger sister, she had had the time of her life! She had made so many new friends, she had had such new experiences, and she had managed to retain her good mood and her good humour all along. She had enjoyed the journey, despite the delays and the setbacks and all the little inconveniences. She had made the most of the present.

Living in the present maximises all the possibilities that life offers to us. We are able to focus on what is happening around us, and savour all those little joys and pleasures that are available in the here-and-now.

The past is over and done with; the future is in God's hands; the best that anyone can do is to live in the present, wisely and well. Every day will have its own share of challenges, difficulties, rewards and achievements: why should we complicate matters by dragging our regrets of the past and fears of the future into the present?

The trouble with most of us is that we hardly ever dwell on the happy experiences that we have had in the past. Most of us seem to have a permanent love affair with the sorrows, regrets and failures of the past. We hold on to these bitter memories, refusing to let go. In a beautiful sonnet on the theme of remembrance, Shakespeare compares this attitude to repaying old debts that have already been settled long ago!

Imagine that you have taken a housing loan, and have paid it off diligently over a period of years. After the whole thing is over, will you keep transferring money to your loan account just because you like to dwell on your own past? Is that not futile and foolish, apart from being a waste of your money? So why dwell on past memories that are negative and bitter? This too, is emotional waste of a high order!

The past is over and done. The future is yet to come. What is real is the present moment. Let us make the best use of the present. Let us make it beautiful.

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Govindastkam With Meaning

स्तूतिमंडल
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govindāṣṭkam
satyaḿ jñānamanaḿtaḿ nityamanākāśaḿ paramākāśaḿ

goṣṭhaprāńgaṇarińgaṇalolamanāyāsaḿ paramāyāsam |

māyākalpitanānākāramanākāraḿ bhuvanākāraḿ

kṣmāyā nāthamanāthaḿ praṇamata govindaḿ paramānandam || 1

mṛtsnāmatsīheti yaśodātāḍanaśaiśavasaḿtrāsaḿ

vyāditavaktrālokitalokālokacaturdaśalokālim |

lokatrayapuramūlastaḿbhaḿ lokālokamanālokaḿ

lokeśaḿ parameśaḿ praṇamata govindaḿ paramānandam || 2

traiviṣṭaparipuvīraghnaḿ kṣitibhāraghnaḿ bhavarogaghnaḿ

kaivalyaḿ navanītāhāramanāhāraḿ bhuvanāhāraḿ |

vaimalyasphuṭacetovṛttiviśeṣābhāsamanābhāsaḿ

śaivaḿ kevalaśāntaḿ praṇamata govindaḿ paramānandam || 3

gopālaḿ prabhulīlāvigrahagopālaḿ kulagopālaḿ

gopīkhelanagovardhanadhṛtilīlālālitagopālam |

gobhirnigaditagovindasphuṭanāmānaḿ bahunāmānaḿ

gopīgocaradūraḿ praṇamata govindaḿ paramānandam || 4

gopīmaṇḍalagoṣṭhībhedaḿ bhedāvasthamabhedābhaḿ

śaśvadgokhuranirghūtoddhata- dhūlīdhūsarasaubhāgyam |

śraddhābhaktigṛhītānandamacintyaḿ cintitasadbhāvaḿ

cintāmaṇimahimānaḿ praṇamata govindaḿ paramānandam || 5

snānavyākulayośidvastra- mupādāyāgamupārūḍhaḿ

vyāditsantīratha digvastrā hyupudātumupākarṣantam |

nirdhūtadvayaśokavimohaḿ buddhaḿ buddherantasthaḿ

sattāmātraśarīraḿ praṇamata govindaḿ paramānandam || 6

kāntaḿ kāraṇakāraṇamādimanādiḿ kālamanābhāsaḿ

kālindīgatakāliyaśirasi muhurnṛtyantaḿ nṛtyantam |

kālaḿ kālakalātītaḿ kalitāśeṣaḿ kalidoṣaghnaḿ

kālatrayagatihetuḿ praṇamata govindaḿ paramānandam || 7

vṛndāvanabhuvi vṛndārakagaṇavṛndārādhyaḿ vande.ahaḿ

kundābhāmalamandasmerasudhānandaḿ suhṛdānandam |

vandyāśeṣamahāmunimānasa- vandyānandapadadvandvaḿ

vandyāśeṣaguṇābdhiḿ praṇamata govindaḿ paramānandam || 8

govindāṣṭakametadadhīte govindārpitacetā yo

govindācyuta mādhava viṣṇo gokulanāyaka kṛṣṇeti |

govindāńghrisarojadhyānasudhājaladhau- tasamastāgho

govindaḿ paramānandāmṛtamantaḥsthaḿ sa tamabhyeti || 9

Govindāṣṭkam

Extol Govinda, Who is the eternal bliss, Who is the eternal truth, Who is knowledge, Who is eternal, Who is beyond the skies, Who is the final limit, Who roams in the courtyard of cowshed in Vraja, Who needs no effort, Who is the final effort, Who is assuming various forms in the form of Māyā, Who is without form, Who is the form of the universe, Who is Lord [incarnated] on the earth, and Who has no Lord.||1||

Extol Govinda, Who is the eternal bliss, Who ran away with the fear of caning from Yaśodā who said thus ‘‘Were You eating soil here?’’, Who then showed the world, the world beyond and the swarm of fourteen planes of existence in His open mouth [to His mother], Who is the basis or pillar of the existence of the three worlds, Who is the light of the world, Who needs no world to in, Who is the Lord of the world, and Who is the supreme Lord.||2||

Extol Govinda, Who is the eternal bliss, Who destroys the strength of the enemies of demi-gods, Who destroys the weight present on the earth, Who destroys the disease of metempsychosis, Who is the only one, Who eats freshly prepared butter, Who requires no food, Who is the food of the universe, Who is observed in the special consciousness state of spotless blossmed mind, Who cannot be [fully] observed, Who adores Śiva, and Who is always at rest.||3||

Extol Govinda, Who is the eternal bliss, Who is known as Gopāla, Who took the form of a cow-rearer for the sake of sport, Who incarnated in the lineage of a cow-rearer, Who did spectacular sport by playing with Gopīs and lifting the Govardhana mountain, Who was given a stainless name of Govinda by the cows (Kāmadhenu), Who has many names, and Who is beyond the scope of perception of the Gopīs.||4||

Extol Govinda, Who is the eternal bliss, Who enters the meeting place of the group of Gopīs, Who remains like an un-entered enlightenment in the state of being present at the meeting place, Whose beauty is added by the continuous association with the dust risen from the striking of cow-hooves at the ground, Who accepts devotion with happiness, Who is beyond reason, Who is reasoned with nice emotions, and Who is as great as the jewel of thought.||5||

Extol Govinda, Who is the eternal bliss, Who sits on a tree having collected the clothes of the Vraja maidens bathing in the river, Who asked the Gopīs to come closer to get the clothes back, Who is bereft of both unhappiness and passion, Who is wise, Who is situated inside the hearts of wise, and Who body is mere existence.||6||

Extol Govinda, Who is the eternal bliss, Who is resplendent, Who is the reason behind reason, Who is the beginning of the universe, Who is without a beginning, Who is the passage of time, Who is without luminosity, Who at once started dancing after entering the water of Kālindī, Who is death, Who is beyond the play of death, Who is made of nothing [formless], Who destroys the malice of Kaliyuga, and Who is the reason for the existence of past, present and future.||7||

I adore Govinda, Who is prayed by the group of Vraja maidens in the territory of Vṛndāvana, Who is prayed by demi-gods and Vṛndā (a maiden), Who has a beautiful spotless smile like jasmine which gives the pleasure of divine nectar, and Who is the pleasure of friends. Praise Govinda, Whose dual-feet is worth of reverence by the minds of great sages and rest alike. Praise Govinda, Who is the abode of all the qualities. Extol Govinda, Who is the eternal bliss.||8||

That who submits his (or her) mind to Govinda, chants the name of Govinda, Acyuta, Mādhava, Viṣṇu, Gokulanāyaka, Kṛṣṇa and thus, washes all the sins by meditating on the lotus-feet of Govinda, and sings this Govindāṣṭakam — he (or she) internalizes the divine nectar like eternally blissful Govinda.||9||

Poet: Ādi Śańkara

Source: Stotraratnāvalī — Gitapress

© Stutimandal 2006, 15 June

The Importance Of Selfless Giving

By Moosa Raza
The Gita has given a true, precise definition of daan or gift. First, it should be given to a person who deserves it. The recipient need not be one who has the capacity to return such a gift, in which case an element of expected reciprocity creeps into the act of giving. Second, it should be given when the person really needs it -- for a gift given when the need for it has passed is not of much use to the recipient. Third, give at the right place. Perhaps, Krishna had in mind the need for giving to charity, either secretly or without too much publicity, or maybe he had in mind institutional giving. Fourth, the gift would be more of an obligation to the giver, in the belief that it is part of one’s duty to give. There ought not to be any element of expectation linked to the gift -- neither to gain the respect, love or affection of the recipient, nor of any material gain. Only if a gift fulfils all these conditions does it deserve to be called saatvik, true and good.

The Quran carried the concept of voluntary giving to an obligatory tax. Called zakat, it is meant for the poor, the destitute, those whose hearts are to be reconciled, to free those in bondage and those in debt, for helping the stranded wayfarer and to serve God’s purposes. The Gita, too, has stipulated that the gift should be given in the belief that it is duty, that is, it must be given. The Quran also stipulates that the zakat should be given at a fixed rate on all your assets, your wealth, both visible and otherwise. By defining the methodology of ‘giving both secretly and openly’ the Quran has left it to the conscience of the giver to ensure that charity is to be given spontaneously with divine intent and not to earn fame, prestige or power.

Later, I found confirmation of this in the philosophy of C F Andrews, a Protestant clergyman and close personal friend of both M K Gandhi and Rabindranath Tagore. In his boyhood he was a fervent believer in the Second Coming of Christ. His father, who believed in the literal truth of the Book of Revelations, had convinced Andrews that the Second Coming was imminent. But as he grew older the conviction faded and Andrews faced a moral crisis.

Andrews’s spiritual crisis was similar to those faced by saints like Augustine and al-Ghazali centuries earlier. He continued to pray intensely for Divine help. Suddenly, at the age of nineteen, as he prayed beside his bed before retiring, his fervent prayers were answered and his faith was restored. The effect of this conversion which brought him immense joy, was also to send him among the poor. He writes, “ An inner compulsion seemed to drive me towards it; and all through my life the impulse to surrender all for Christ’s sake and to find him among those who are in need has been present with me so strongly that sooner or later everything has had to give way before it...for the happiest moments I have known have always been those when I have been able to find my active work, not in university centres, or among the rich, or even among the middle classes, but among the suffering poor.”

From the author’s new book, ‘In Search of Oneness: The Bhagvad Gita and the Quran through Sufi Eyes’.

12 Symptoms Of Spiritual Awakening

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Connecting With Mother Earth

By Narayani Ganesh
The festive Navaratri season is marked not just by fasting and prayer, Durga Puja and feasting; it is also an opportunity to connect with the five sacred elements, the panchabhuta --- air, water, fire, earth and ether or space. Celebrations at the Art of Living Centre in Bangalore revolve around a series of homas or sacrificial offerings to agni to nullify all sorrow and pain, to provide solace and bring peace. Sri Sri Ravi Shankar says, “Homas are powerful ancient fire rituals performed by sages for over 5,000 years – they are also meant to protect the environment, by restoring reverence for Mother Earth.” Scientifically, homas have been proven to purify the atmosphere and have a healing effect on mind and body.

On the first five days of Navaratri known as pratipat, dwithiya, tritiya, chaturthi and panchami,Rudrabhishekam puja is performed. Vedic scriptures uphold this as one of the greatest pujas to get absolved of one’s sins and afflictions, for bringing peace, prosperity and happiness, along with family togetherness.

Shashti, the sixth day, Sri Maha Ganapati homa to Ganesha, Lord of Auspiciousness, is performed to remove obstacles before initiating any new venture. This is followed by Sri Subramanya homa, to overcome fear, remove negative vibrations and welcome positive, healing vibrations. Navagraha homa, to propitiate and nullify the negative impact of the nine planets is also performed. Scientists concur that the direction you choose to face could affect your life on account of the Earth’s magnetic field; so Vaastu Shanti homa minimizes negative impact on the environment.

Saptami, the seventh day begins with Rudra homa, to purify and to remove negative energy. Then Sudarshana homa, offered to Narayana, is for removal of ignorance and the beginning of a new life enriched with knowledge. ‘Su’ means auspicious and ‘darshana’ is dhrishti or right vision.

The highlight of the season is the Shatha Chandi homa performed on ashtami, the eighth day, to remove blocks to growth – both in the internal as well as external worlds, bringing peace, prosperity, success and strength to all life. The 700 verses in praise of Goddess Durga are chanted and 108 herb offerings are made to the sacrificial fire invoking the goddess to bestow her grace. The cleansing power of herbs remove pollutants from the air and transmit energy that is released thus.

The kalasha puja ritual involves filling the pot with water and decorating it with turmeric, vermillion, leaves and flowers. The pot is seen as Devi and so ornaments are placed on it and a braid with flowers at the rear completes the picture. Vedic shlokas are recited in unison by trained students with correct intonation and pitch, for the power lies not so much in the meaning of the words as in the sound they generate for vibrations need to be in tune with cosmic vibrations. Water responds to positive and negative vibrations just as animals and plants do, and by reciting shlokas in praise of Shakti, the water in the kalash acquires intense energy. Once the ritual is over, the energized water is sprinkled on all those assembled as blessing, arising from the Divine Mother’s grace.

The Mother is present as energy in not just the five elements but also in all diverse life forms in Creation. Our consciousness is nothing but Mother Divine as she is imminent in our waking, dreaming and sleeping states.

On Navami, the ninth day, seers and sages of the past, present and future are honoured through Rishi homa, as thanksgiving for all the received wisdom that enrich our lives. All these rituals are merely intended to help us connect to ourselves through the elements and by recognizing the power that resides in each one of us.

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Action without vision creates division. Vision without action is imagination. Vision with action leads to transformation, says Swami Tejomayananda, global head of Chinmaya Mission. When the vision of oneness, a higher vision, is absent it creates divisions in the family, company, community, nation and the world. Self-importance is the cause for divisions at any level. In a family there are conflicts, in a company there is manipulation, in a community there is fanaticism, in a country each state wants its own independence and internationally there are wars. This is all because of the absence of vision of oneness -- one harmonious family, one strong nation, one peaceful global family.
When there is a great vision but nothing is done to implement it, it remains as imagination. There may be great spiritual knowledge and cultural glory -- yet we suffer because we need much more implementation and application of the knowledge. Hence vision coupled with action alone causes transformation.

Transformation is not just change. Change is often reversible and external. But transformation is lasting and happens from within. A caterpillar transforms into a butterfly. A child transforms into a youth and an adult. A country transforms into a nation. A nation transforms from a developing nation to a developed nation. We have transformed as a country to attain political freedom and have come a long way since then. We have the potential to lead the world in the decades to come. To manifest that potential into performance, vision into action, we need fundamental transformation and not just in the constitution, judiciary, political system, education, infrastructure, economy and transport. What we need is transformation of attitudes and mindsets.
We want an efficient, united, corruption-free, prosperous, truly educated and just India. But have we thought what India needs from us? India needs transformed people with vision.

“A geographical area where a population survives is called a country. A geographical area where a people live is called a nation. How are we to transform population into people? Nation-building should necessarily have a goal for the whole nation, with which each one can get inspired. With such a devoted goal we can surrender our ego and selfish desires,” says Swami Chinmayananda.

We need transformation in seven areas to enable personal, holistic transformation and through that, a transformed India. “If Indians transform to become physically fit, emotionally strong, intellectually refined, culturally rooted, actively patriotic and spiritually uplifted with the vision of universal oneness, India will be revitalised. Indians will not only gain at a personal level, but will be positive contributors to society across the world,” says Swami Mitrananda of the Chinmaya Yuva Kendra.

When India was oppressed, a timid Lakshmi was transforming into a brave Rani of Jhansi; India fought back the oppressors. When India was slumbering, Narendra was transforming into Swami Vivekananda and India went from weakness to strength. When Jamsetji Tata transformed to be the Father of Indian Industry, India began to recognise its potential to compete globally. When India was struggling for freedom, M K Gandhi was transforming into Mahatma Gandhi, and India was on its way to attaining political freedom. When Verghese transformed into Amul Verghese Kurien India grew from insufficiency into the largest milk producing country in the world. When a fisherman’s son, Abdul, transformed into scientist and later President Kalam, India began to revive her scientific progress. The new generation today is awake to ancient wisdom across cultures that tirelessly assert that “In individual transformation lies world redemption.”

The author is president and acharya, Chinmaya Mission, Mumbai. Visit www.transformingindians.org

Ganesh The Obstacle Remover

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By Mahiraghunathan

Ganesha offers lessons in how to be successful for devotees familiar with his incarnations as it’s faith in the elephant-headed god that propels them. The neighbourhood temple to Ganesha is where they light a lamp, break a coconut and hope fervently that the deity also known as ‘Remover of Obstacles’ will pitch in to help. This belief comes with ancient stories of his prowess, even of his mount, the rat, which can reach any corner of the world and burrow through a mountain, even.

Ganesha took many forms as visualised in the Mudgala Purana to show the path to success. Of them, eight are particularly significant. First, in his incarnation as Vakratunda or the one with a curved trunk when he vanquished the demon Matsarasura. Matsara means jealousy and the anger born thereof. His very birth is ascribed to a remiss by Indra and true to his nature the demon desired to rule all the three worlds. His boon of fearlessness from Shiva helped him and soon he was tormenting everyone, heady with power. Vakratunda cut him down to size. He comes riding a lion. He says, however well endowed you are, wisdom lies in knowing and understanding your limits.

Second, his avatar as Ekdanta or the one-tusked one was taken in order to subdue Madasura or the demon of vanity. In this avatar Ganesha stresses the need to not let illusions enter your head and intoxicate you with pride. This is possible only when you understand that you are but a part of the divine and that the divine energy is acting through you. So give up pride in the self.

Third, Ganesha as Mohadara teaches us to get rid of moha or attachment by killing the demon Moha. Fourth, as Gajanana he kills the demon Lobha or greed. Fifth, as Lambodara he overcomes krodha or the demon of anger. Lust is another demon of undoing and so sixth is Ganesha’s incarnation as a deformed Vikata who destroys the demon Kama. Seventh, as Vignaraja, he destroys the ogre of self-indulgence.

In his eigth incarnation as Dhumravarna he cuts at the root of it all, ahankara or arrogance. Brahma felt the sun, the sustainer of life, deserved the post of the minister of life actions and so appointed him as such. With this, the sun became so arrogant, that when he suddenly sneezed, the personification of arrogance, Ahantasura, was born. The terror he was wreaking and the misery he was bringing by his sheer arrogance was unimaginable. Eventually the gods prayed to Ganesha, asking him to end their suffering at the hands of Ahantasura.

Ganesha appeared as a smoke-coloured deity riding a rat. Ahantasura was overcome. Arrogance is the root of self-destruction, says Dhumravarna. Even though the sun is so powerful, his arrogance created havoc in the world.

Ganesha is elephant-faced, pot bellied and with short legs because he has no ego. And that is why the attributes which would otherwise be seen as disproportionate and strange now become endearing. We all have eight negative energies in some measure in us and we need to overcome them in order to control the ego. The ills that derive from these negative emotions manifest in a similar manner. It is divine power that makes you powerful, beautiful, desired… so do not ascribe it all to yourself, says Ganesha and that remains the most valuable lesson to success. Let the excitement of achievement be the celebration of your Muse.

You Have A Power House In You

By Kiran Bedi

I accepted the invitation from a Rotary Club recently because it was to meet with an assembly of teenagers, school going boys and girls. Also called ‘Interactors’ as a part of Rotary Charter, it’s grooming programme seeks to instill leadership qualities amongst the youth.

Here is what I told them to help them learn now, rather than later. For, every mistake we make in our lives has a cost. Awareness prevents or may reduce any resultant suffering.

I started with a visualisation: Feel your head and understand symbolically that in it is a power house comprising of several bulbs with attending switches. Each bulb when well-lit or switched on is knowledge. The brains expand with knowledge as it does by meditation, in proven research. There is no limit to our learning.

Understand now certain eternal laws of nature.

Recall when you were small. Did you not love those years when there was no home work, only toys, play and fun? Now there is lots of homework, exams and competition. If asked which time was better you would say “when we were small”. The fact is that a few years from now you will say this very school time was better than college. Later college was better than work. And so it goes on.

Why am I making you conscious of these responses? So that you remember that nothing is permanent. It’s all moving. It’s all going. All you have is the present time. Therefore do all that you can now, to say later, “I gave it all my best and got the best.” Your school, your home, siblings, elders, your parents, teachers, school books and your support systems -- whatever is before you, are all going to change over a period. So value them.

One day parents will have gone, family spread out, teachers retired, friends forgotten, health not as good as it is today, home changed, and so on. Therefore, understand that when nothing is permanent, all that is in your hands is to give your best to what is before you rather than regret that you didn’t, later.

Another law of nature which is infallible is that you will reap as you sow in the form of habits. These will form your character, naturally. You sow integrity, spirit of hard work, respect, gratitude, giving and discipline; these shall all come back to you as you grow up to be young adults. You will not need transformational leadership courses then. You will use trainings to enhance your personal and professional skills further and not have to do root repairs. Therefore ensure being good gardeners of your own orchard. Feed your saplings of habits daily with right nutrition. All these will flower and yield good fruit. They determine your responses.

Finally grow up with a personal goal as well as higher purpose, which is the real meaning of life! Earn your wealth and comforts the ethical way and grow up to share alongside. Living only for yourself will not give you real happiness. This is what all research establishes. Why not make this habit a part of your life now as students when you learn to share with family and the needy whatever you can? It does not have to be big. It’s all about being sensitive and conscientious, the hall marks of good, noble person.

So light up your brain bulbs. Keep them charged daily, by switching them on through right nutrition, till they get solar charged even when you are asleep.