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.

What Divides Us

By Ashok Vohra
In the Mahabharata, when the Yaksha asks, ‘What is the greatest wonder of all?’ Yudhishthra replies, “Day after day countless creatures are going to the abode of Yama, yet those that remain behind believe themselves to be immortal. What can be more wonderful than this?” This narrative illustrates our attitude towards others in our workday life. We believe that what happens to others will not happen to us. We apply different standards to evaluate our own behaviour and that of others in all fields of activity.
The ‘other’, across cultures, has been seen variously as a friend – an extension of oneself – or as a foe posing a threat to one’s freedom. The other has been seen by some as deserving our concern or respect, by some as an opportunity for solidarity or mutual transformation, and by some typically as an unwelcome practical, political or cultural limitation. The other can be the ethnic other, the cultural other, the religious other, the national other or simply the other gender.
Sartre sees the other as obstruction to an individual’s freedom. So much so that he considers the other as hell.Some authors in the Indic tradition (Manu and Kautilaya, for example) prescribe different awards and punishments both in terms of quality and quantity for identical action to different classes. It is hard to see how such a differential treatment could be justified in the present day world, which lays great emphasis on equality.
The question of how far the demand for equality is justified without ensuring equity in resources distribution becomes equally significant. In the above context, the question whether preferential treatment to a part of the community can at all be justified also arises. Our hostile attitude towards other races and castes is based on the fear that they undeservedly take a part of what rightfully belongs to us.
Like the Buddha, Sarvepalli Radhakrishnan believed that our attitude towards the other is the result of our ignorance of his ways of thinking and living. He argued that “When we do not know other, we become frightened, angry, even hysterical”.
To remove our ignorance of the other and to increase understanding of the other Radhakrishnan advocated “living together, working together” with them. By doing so, he felt that “we get to understand one another and bridge the gulf that separates us in feeling and imagination”. By living together we come to “know them, appreciate them, make allowance for their weaknesses (or strengths) and accept them”. We get rid of fear of the other. The other thus is amalgamated into ‘we’and becomes us.
The possibility of amalgamation is there in a bad person but not in an alien. Recognising this Radhakrishnan upheld that“A ‘bad’ citizen is all right because he belongs to our state; a good alien cannot be all right because he doesn’t (belong to our state)”. The other, however ‘bad’ he may be, has the inherent potential of becoming us because like us, he is Brahmn.
Radhakrishnan argued that we divide the world into us and them “due to persistent cussedness in human nature; a moral blindness, a spiritual affliction”. We can easily tame the beast in us by educating ourselves about our true nature. It can be done by inner spiritual development. Then we see the whole of human family as one.
Once the diversity of races, classes and castes are fused into one, we could together “strive for the great ideals of economic justice, social equality and political freedom”. This essential oneness of humankind ‘transcends human-made barriers.
The author is professor of Philosophy, Delhi University