"Rivers do not drink their own water, nor do tree eat their own fruit, nor do rain clouds eat the grains reared by them. The wealth of the noble is used solely for the benefit of others?
Even after accepting that giving is good and that one must learn to give, several questions need to be answered.
The first question is 'when should one give?'
Yudhisthir asks a beggar seeking alms to come the next day. On this, Bhim rejoices, that Yudhisthir his brother, has conquered death! For he is sure that he will be around tomorrow to give. Yudhisthir gets the message.
One does not know really whether one will be there tomorrow to give! The time to give therefore is NOW.
The next question is 'how much to give?'
One recalls the famous incident from history.
Rana Pratap was reeling after defeat from the Moghals. He had lost his army , he had lost his wealth , and most important he had lost hope, his will to fight.
At that time in his darkest hour , his erstwhile minister Bhamasha came seeking him and placed his entire fortune at the disposal of Rana Pratap. With this, Rana Pratap raised an army and lived to fight another day.
The Art of Giving-
The answer to this question how much to give is " Give as much as you can!
The next question is 'what to give?'
It is not only money that can be given. It could be a flower or even a smile. It is not how much one gives but how one gives that really matters.
When you give a smile to a stranger that may be the only good thing received by him in days and weeks!
"You can give anything but you must give with your heart !
One also needs answer to this question 'whom to give?'
Many times we avoid giving by finding fault with the person who is seeking.
However, being judgmental and rejecting a person on the presumption that he may not be the most deserving is not justified.
"Give without being judgmental!"
Next we have to answer 'How to give?
Coming to the manner of giving, one has to ensure that the receiver does not feel humiliated, nor the giver feels proud by giving.
'Let not your left hand know what your right hand gives?
Charity without publicity and fanfare, is the highest form of charity.
'Give quietly !
While giving let not the recipient feel small or humiliated.
After all what we give never really belonged to us.
We come to this world with nothing and will go with nothing.
The thing gifted was only with us for a temporary period.
Why then take pride in giving away something which really did not belong to us?
Give with grace and with a feeling of gratitude.
What should one feel after giving ?
We all know the story of Eklavya. When Dronacharya asked him for his right thumb as "Guru = Dakshina".
He unhesitatingly cut off the thumb and gave it to Dronacharya.
There is a little known sequel to this story.. Eklavya was asked whether he ever regretted the act of giving away his thumb when he was dying.
His reply was "Yes ! I regretted this only once in my life. It was when Pandavas were coming in to kill Dronacharya who was broken hearted on the false news of death of his son Ashwathama and had stopped fighting.
It was then that I regretted the loss of my thumb.
If the thumb was there, no one could have dared hurt my Guru?
The message to us is clear.
Give and never regret giving !
And the last question is ' How much should we provide for our heirs ?
Ask yourself , 'Are we taking away from them the "gift of work? - a source of happiness!'
The answer is given by Warren Buffett: "Leave your kids enough to do anything, but not enough to do nothing!"
I would conclude by saying: let us learn the Art of Giving, and quoting
Sant Kabir:
"When the wealth in the house increases ,
When water fills a boat ,
Throw them out with both hands !
This is the wise thing to do!
Tuesday, March 16, 2010
ACCOUNTS of Life
MY LIFE IS ALL ACCOUNTANCY.
"What comes, I debit.
What goes, I credit.
My birth is my opening balance.
My ideas are my assets.
My views are my liabilities."
"My happiness is my profit.
My sorrow is my loss.
My soul is my Goodwill.
My heart is my fixed asset.
My duties are my outstanding expenses.
My work is my prepaid expenses.
"My friend is my adjustment.
My character is my capital.
My Knowledge is my investment.
My mind is my bank balance.
Bad thing, I always depreciate.
Good thing, I always appreciate."
" My thinking is my current Account (A/C)
My behaviour is my journal Entries.
My aim of life is my trial balance.
My death is my final A/C (Account)."
"What comes, I debit.
What goes, I credit.
My birth is my opening balance.
My ideas are my assets.
My views are my liabilities."
"My happiness is my profit.
My sorrow is my loss.
My soul is my Goodwill.
My heart is my fixed asset.
My duties are my outstanding expenses.
My work is my prepaid expenses.
"My friend is my adjustment.
My character is my capital.
My Knowledge is my investment.
My mind is my bank balance.
Bad thing, I always depreciate.
Good thing, I always appreciate."
" My thinking is my current Account (A/C)
My behaviour is my journal Entries.
My aim of life is my trial balance.
My death is my final A/C (Account)."
WHAT SHALL I DO
What Shall i Do ??????????
People are often unreasonable, self-centred:--------- Forgive them anyway.
If you are honest, people may cheat you,------------- but be honest anyway.
What you spend years to build, someone could destroy overnight.-------- Build anyway.
The good you do today, people will often forget tomorrow.----------------- Do good anyway.
You see, in the final analysis it is between you and God;
it never was between you and them anyway.
The Science of Happiness
The fewer desires you have, the happier you will be. Having the right information (truth) leads to contentment. Having the right understanding of the self, our purpose, our origins and our true relationships should free us from the cycles of boom and bust and lead society to that ultimate happiness.
People are often unreasonable, self-centred:--------- Forgive them anyway.
If you are honest, people may cheat you,------------- but be honest anyway.
What you spend years to build, someone could destroy overnight.-------- Build anyway.
The good you do today, people will often forget tomorrow.----------------- Do good anyway.
You see, in the final analysis it is between you and God;
it never was between you and them anyway.
The Science of Happiness
The fewer desires you have, the happier you will be. Having the right information (truth) leads to contentment. Having the right understanding of the self, our purpose, our origins and our true relationships should free us from the cycles of boom and bust and lead society to that ultimate happiness.
Should one be afraid OF DARKNESS?
For one who is fearful, darkness is evil. For one who is not fearful, darkness is the all-absorbing nature of existence. That which can absorb everything is also that which creates everything. So, Devi is seen as the basis of all Creation. Earth is called “Mother” because it is all-creating and all-absorbing. It throws us out and absorbs us too, one day.
Why do some associate darkness with evil? Only because your visual senses are such that you cannot see in darkness, it instills fear in you. For all nocturnal animals, darkness is beautiful. There was no light in your mother’s womb. The fear of darkness came only after you were born.
For those trapped in the limitations of sensory perception, darkness is a problem. For those who have transcended the limitations of the senses, darkness is a blessing. The fundamental principle of Bhairavi is darkness. One meaning of ‘bhai’ is fear. Another meaning is ‘beyond’. She is fearful for those who are trapped in limitations – but for those who have the eyes to see it, she is the nature of the beyond. Fear appears because there is no vairag, no dispassion. For those who are trapped in limitations, dispassion is a fearful thing. For those who consciously go into it, dispassion is ultimate freedom.
Either you are in ‘bhai’ or vairag – there is no other way to be. Passion and fear are connected. The word ‘passion’ is used in many ways: we are using it for intensity but passion essentially means you are clinging to something. Being passionate about something or somebody is the only way for you right now to generate certain experiences within you.
If the object of your passion is threatened, there is fear. Dispassion does not mean non-involvement. Right now, you are kicking up your involvement with passion. If you can kick up your involvement with dispassion, then there is no question of fear.
When Devi is depicted in fearful ways, it is not that she really is fearful. It is just that people see her like that; it is their perception. Those who love her think she is compassionate, but those who look at her bound by limitations think she is fearsome. You might see pictures where Devi has taken off her own head, carrying it in her hand; this aspect of the Devi is called Chinnamasta.
This is to show that she has taken off her own limitations. If Devi nurtures your limitations, would you call that compassion? Or would you think so if she takes away your limitations? Removing your limitations is ultimate compassion - to a point where she is willing to be unpopular.
Devi’s compassion is like the purifying and life-giving fire. A mind that is full of fear looks upon fire fearfully. But fire is the basis of all life. May the fiery Grace of Bhairavi be upon you.
Why do some associate darkness with evil? Only because your visual senses are such that you cannot see in darkness, it instills fear in you. For all nocturnal animals, darkness is beautiful. There was no light in your mother’s womb. The fear of darkness came only after you were born.
For those trapped in the limitations of sensory perception, darkness is a problem. For those who have transcended the limitations of the senses, darkness is a blessing. The fundamental principle of Bhairavi is darkness. One meaning of ‘bhai’ is fear. Another meaning is ‘beyond’. She is fearful for those who are trapped in limitations – but for those who have the eyes to see it, she is the nature of the beyond. Fear appears because there is no vairag, no dispassion. For those who are trapped in limitations, dispassion is a fearful thing. For those who consciously go into it, dispassion is ultimate freedom.
Either you are in ‘bhai’ or vairag – there is no other way to be. Passion and fear are connected. The word ‘passion’ is used in many ways: we are using it for intensity but passion essentially means you are clinging to something. Being passionate about something or somebody is the only way for you right now to generate certain experiences within you.
If the object of your passion is threatened, there is fear. Dispassion does not mean non-involvement. Right now, you are kicking up your involvement with passion. If you can kick up your involvement with dispassion, then there is no question of fear.
When Devi is depicted in fearful ways, it is not that she really is fearful. It is just that people see her like that; it is their perception. Those who love her think she is compassionate, but those who look at her bound by limitations think she is fearsome. You might see pictures where Devi has taken off her own head, carrying it in her hand; this aspect of the Devi is called Chinnamasta.
This is to show that she has taken off her own limitations. If Devi nurtures your limitations, would you call that compassion? Or would you think so if she takes away your limitations? Removing your limitations is ultimate compassion - to a point where she is willing to be unpopular.
Devi’s compassion is like the purifying and life-giving fire. A mind that is full of fear looks upon fire fearfully. But fire is the basis of all life. May the fiery Grace of Bhairavi be upon you.
Saturday, March 13, 2010
SEARCH THE LIGHT WITHIN
SEARCH THE LIGHT WITHIN
There is a story of one person who was found searching for something at a spot which was lit by a lamp . On being asked, he replied to state that he was searching for his purse which he had lost. Further questioned as to whether he was sure if he had dropped it at the spot where he was searching, he answered that he had actually dropped it elsewhere but chose to search at that particular spot because only there, it was not dark!
The story, as above, is told by Swami Sukabodananda to illustrate the fact that most persons seek for answers to their quests from various external sources, when the solution lies within themselves. This is akin to a person running around for ghee when he has enough butter in his possession. Indeed, as in the case of butter, the human mind too, which is possessed of the required powers, needs just those processes and refinement to obtain the end result!
The future lies with you, you seek Your Own light within and do away the darkness of negativity and bluntness, Blend yourself to the ray of light and to almighty to seek your answers.
True enough, external support and guidance such as rituals, visits to places of worship and Gurus are necessary in one’s spiritual journey as means to the end just as crutches and external bandages or even surgery may be necessary for the patient who has had fractures and injuries. Just as the patient progresses to that stage of finally discarding these, the spiritual aspirant too has to transcend external supports to discover the jewel within, which is the abode of all power, peace and light.
Bhagawad Gita refers to this as a process of discarding passion, desire and anger such exercises for the body, mind and the spirit enable one to discover light and divinity within. This is the state, described by Gita as that state of “joy within, comfort within and light within” — antasukah, antararamah, antarjyoti
There is a story of one person who was found searching for something at a spot which was lit by a lamp . On being asked, he replied to state that he was searching for his purse which he had lost. Further questioned as to whether he was sure if he had dropped it at the spot where he was searching, he answered that he had actually dropped it elsewhere but chose to search at that particular spot because only there, it was not dark!
The story, as above, is told by Swami Sukabodananda to illustrate the fact that most persons seek for answers to their quests from various external sources, when the solution lies within themselves. This is akin to a person running around for ghee when he has enough butter in his possession. Indeed, as in the case of butter, the human mind too, which is possessed of the required powers, needs just those processes and refinement to obtain the end result!
The future lies with you, you seek Your Own light within and do away the darkness of negativity and bluntness, Blend yourself to the ray of light and to almighty to seek your answers.
True enough, external support and guidance such as rituals, visits to places of worship and Gurus are necessary in one’s spiritual journey as means to the end just as crutches and external bandages or even surgery may be necessary for the patient who has had fractures and injuries. Just as the patient progresses to that stage of finally discarding these, the spiritual aspirant too has to transcend external supports to discover the jewel within, which is the abode of all power, peace and light.
Bhagawad Gita refers to this as a process of discarding passion, desire and anger such exercises for the body, mind and the spirit enable one to discover light and divinity within. This is the state, described by Gita as that state of “joy within, comfort within and light within” — antasukah, antararamah, antarjyoti
The four functions of the mind
The four functions of the mind
The mind is the inner organ and consists of such functions as desire, deliberation, doubt, faith, want of faith, patience, impatience, shame, intelligence and fear.
The impressions carried by the organs of perception are shaped by the mind into ideas, for we see only with the mind, hear with the mind. Further, the mind changes the ideas into resolutions of the will.
There are four functions or divisions or parts of the mind.
One part of the mind called Manas, creates doubt.
The Buddhi (intellect) makes decisions
Chitta is the storehouse of memory
Aham (the ego), creates I-consciousness.
The five organs of action, the five organs of perception, the five pranas, the mind, and the intellect constitute the gross and the subtle body of the embodied soul (jiva). The subtle accompanies the individual soul after death, when the gross body is destroyed. The subtle body is the abode of the KARMA or impressions left by action, determining the nature of the new body and mind when the soul is reborn. As the jiva (the embodied soul) does and act, so it becomes.
The presence of an irrefragable Self or consciousness is assumed in all acts of thinking. The Self or consciousness, which is the true 'seer' or subject, is unchanging intelligence, and can never be imagined to be non-existent. Atman (the Self) in man and Brahman in the universe are completely identical.
The idea of body, senses, and the mind, associated with the non-self, is falsely superimposed upon the Self, and the Self, which is of the nature of pure consciousness, appears as a jiva, or phenomenal being, subject to the various limitations of the physical world.
The mind is the inner organ and consists of such functions as desire, deliberation, doubt, faith, want of faith, patience, impatience, shame, intelligence and fear.
The impressions carried by the organs of perception are shaped by the mind into ideas, for we see only with the mind, hear with the mind. Further, the mind changes the ideas into resolutions of the will.
There are four functions or divisions or parts of the mind.
One part of the mind called Manas, creates doubt.
The Buddhi (intellect) makes decisions
Chitta is the storehouse of memory
Aham (the ego), creates I-consciousness.
The five organs of action, the five organs of perception, the five pranas, the mind, and the intellect constitute the gross and the subtle body of the embodied soul (jiva). The subtle accompanies the individual soul after death, when the gross body is destroyed. The subtle body is the abode of the KARMA or impressions left by action, determining the nature of the new body and mind when the soul is reborn. As the jiva (the embodied soul) does and act, so it becomes.
The presence of an irrefragable Self or consciousness is assumed in all acts of thinking. The Self or consciousness, which is the true 'seer' or subject, is unchanging intelligence, and can never be imagined to be non-existent. Atman (the Self) in man and Brahman in the universe are completely identical.
The idea of body, senses, and the mind, associated with the non-self, is falsely superimposed upon the Self, and the Self, which is of the nature of pure consciousness, appears as a jiva, or phenomenal being, subject to the various limitations of the physical world.
Six stages of realisation enabled by Krishna
Six stages of realisation enabled by Krishna
When Parama Purusa incarnates as Taraka Brahma, the liberating Supreme Entity, at a certain transitional period, the people of that period invariably enjoy some special privileges. As Vraja Krishna and Parthasarathi, the Lord helps people find the path of spirituality.
When people attain progress in the realm of spiritual realisation, that progress is divided into six stages. At the stage of salokya, people feel that they have come onto the earth at the same time as Parama Purusa. This brings a sense of ecstasy. This state of bliss is termed salokya. When Krishna was in Vraja, the people felt intense joy and a sense of pride that a great personality in the form of a young man had chosen to live in their midst.
Duryodhana, even though he was apparently Krishna's enemy, was convinced that Krishna was not an ordinary person. He thought that he would be fortunate indeed if he could win Krishna's support. So on the eve of the Kurukshetra war he went to Krishna to ask Him for help. Arjuna was there, too, for the same reason.
Duryodhana arrived at Krishna's palace before Arjuna to find Krishna lying in bed with His eyes closed. He seemed to be fast asleep. Duryodhana sat near Krishna's head. Arjuna came afterwards and took his seat near Krishna's feet. Suddenly Krishna sat up. He was awake. He looked first towards Arjuna sitting near His feet and said, "Welcome Arjuna, you've come. It's good to see you." Then He caught sight of Duryodhana and said, "Welcome Duryodhana, you have come too. It's good to see you." Duryodhana's realisation of salokya was less than Arjuna's; hence he could not get benefits of salokya, while Arjuna easily could. Now the entity who seemed to be asleep was not Vraja Krishna, the constant wielder and player of the magic flute, but instead, He was Parthasarathi Krishna, the intellectual. Had He been Vraja Krishna, he would have played his magic flute, drawing Duryodhana as close to Him as Arjuna. Parthasarathi Krishna was practical and diplomatic.
The second stage of spiritual realisation is samiipya. In the second stage, they feel close enough to Parama Purusa to talk to Him on friendly terms, even regarding extremely personal matters, and thus be relieved and comforted by Him.
Next comes the stage of sayujya. It implies close contact, almost body contact, the closest proximity imaginable. But it was not so easy to attain the state - not everyone was blessed with this realisation. None of the other brothers had the opportunity.
The next stage of sadhana or spiritual practice is sarupya. It implies that "Not only am I close to Him, but whenever I think of Him I see Him in all directions." Next comes sarshthi, when spiritual aspirants realise Parama Purusa in all possible ways and in all conceivable manners. Not only do the devotees see Him, they also remain united with him, one with Him. When a sadhaka attains this stage, he feels, "Lord! You exist. I exist. We are so close that I have become You. You have become me."
One can attain sarshthi through Parthasarathi Krishna no doubt, but not of this kind. There the ideation is "O Parama Purusa, O Lord, O Parthasarathi! You have made me exclusively Your own. Finally when the devotee merges with Parama Purusa without maintaining its existence, that is the stage of Kaevalya.
When Parama Purusa incarnates as Taraka Brahma, the liberating Supreme Entity, at a certain transitional period, the people of that period invariably enjoy some special privileges. As Vraja Krishna and Parthasarathi, the Lord helps people find the path of spirituality.
When people attain progress in the realm of spiritual realisation, that progress is divided into six stages. At the stage of salokya, people feel that they have come onto the earth at the same time as Parama Purusa. This brings a sense of ecstasy. This state of bliss is termed salokya. When Krishna was in Vraja, the people felt intense joy and a sense of pride that a great personality in the form of a young man had chosen to live in their midst.
Duryodhana, even though he was apparently Krishna's enemy, was convinced that Krishna was not an ordinary person. He thought that he would be fortunate indeed if he could win Krishna's support. So on the eve of the Kurukshetra war he went to Krishna to ask Him for help. Arjuna was there, too, for the same reason.
Duryodhana arrived at Krishna's palace before Arjuna to find Krishna lying in bed with His eyes closed. He seemed to be fast asleep. Duryodhana sat near Krishna's head. Arjuna came afterwards and took his seat near Krishna's feet. Suddenly Krishna sat up. He was awake. He looked first towards Arjuna sitting near His feet and said, "Welcome Arjuna, you've come. It's good to see you." Then He caught sight of Duryodhana and said, "Welcome Duryodhana, you have come too. It's good to see you." Duryodhana's realisation of salokya was less than Arjuna's; hence he could not get benefits of salokya, while Arjuna easily could. Now the entity who seemed to be asleep was not Vraja Krishna, the constant wielder and player of the magic flute, but instead, He was Parthasarathi Krishna, the intellectual. Had He been Vraja Krishna, he would have played his magic flute, drawing Duryodhana as close to Him as Arjuna. Parthasarathi Krishna was practical and diplomatic.
The second stage of spiritual realisation is samiipya. In the second stage, they feel close enough to Parama Purusa to talk to Him on friendly terms, even regarding extremely personal matters, and thus be relieved and comforted by Him.
Next comes the stage of sayujya. It implies close contact, almost body contact, the closest proximity imaginable. But it was not so easy to attain the state - not everyone was blessed with this realisation. None of the other brothers had the opportunity.
The next stage of sadhana or spiritual practice is sarupya. It implies that "Not only am I close to Him, but whenever I think of Him I see Him in all directions." Next comes sarshthi, when spiritual aspirants realise Parama Purusa in all possible ways and in all conceivable manners. Not only do the devotees see Him, they also remain united with him, one with Him. When a sadhaka attains this stage, he feels, "Lord! You exist. I exist. We are so close that I have become You. You have become me."
One can attain sarshthi through Parthasarathi Krishna no doubt, but not of this kind. There the ideation is "O Parama Purusa, O Lord, O Parthasarathi! You have made me exclusively Your own. Finally when the devotee merges with Parama Purusa without maintaining its existence, that is the stage of Kaevalya.
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