Friday, November 14, 2008

Successful people let the garbage go by - David J

How often do you let other people's nonsense change your mood? Do you let a bad driver, rude waiter, curt boss, or an insensitive employee ruin your day? Unless you're the Terminator, for an instant you're probably set back on your heels.

However, the mark of a successful person is how quickly she can get back her focus on what's important.

Sixteen years ago I learned this lesson. I learned it in the back of a New York City taxi cab. Here's what happened. I hopped in a taxi, and we took off for Grand Central Station. We were driving in the right lane when all of a sudden, and I mean without warning, a black car jumped out of a parking space right in front of us. My taxi driver slammed on his brakes, skidded and missed the other car's back end by just inches.

Here's what happened next. The driver of the other car, the guy who almost caused a big accident, whipped his head around and he started yelling bad words at us. How do I know? Ask any New Yorker, some words in New York come with a special face.

Now, here's what blew me away. My taxi driver just smiled and waved at the guy. And I mean, he was friendly. So, I said, "Why did you just do that? This guy almost ruined your car and sent us to the hospital!" And this is when my taxi driver told me what I now call, "The Law of the Garbage Truck."

Many people are like garbage trucks. They run around full of garbage, full of frustration, full of anger, and full of disappointment. As their garbage piles up, they need a place to dump it. And if you let them, they'll dump it on you.

When someone wants to dump on you, don't take it personally. You just smile, wave, wish them well, and move on. You'll be happy you did. I guarantee it.

So this was it: The "Law of the Garbage Truck." I started thinking, how often do I let Garbage Trucks run right over me? And how often do I take their garbage and spread it to other people: at work, at home, on the
streets? It was that day I said, "I'm not going to do it anymore."

I began to see garbage trucks. Like in the movie "The Sixth Sense," the little boy said, "I see Dead People." Well now "I see Garbage Trucks." I see the load they're carrying. I see them coming to drop it off. And like my Taxi Driver, I don't make it a personal thing; I just smile, wave, wish them well, and I move on.

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The bottom line is that successful people do not let Garbage Trucks take over their day. What about you? What would happen in your life, starting today, if you let more garbage trucks pass you by?

Here's my bet. You'll be happier. I guarantee it.

Spiritual Practices

Act now. Live now. Know now. Realize now. Be happy now.
Every death is a reminder. Every bell that rings says, "The end is near". Every day robs off from you one part of your precious life. Therefore, you should be very earnest in plunging yourself in constant Sadhana.
Never fall a victim to fruitless regret. Today is the best day. Today is the day of your new birth. Start Sadhana now. With folded palms, bid good-bye to past mistakes and faults. You have learnt your lessons. March forward now with new hope, determination, and vigilance.

Waver not. Fear not. Doubt not. Do something substantial in the path of Sadhana instead of wasting your time in idle pursuits and lethargy. You have infinite strength within you. There is a vast reservoir of power within you. Therefore, do not lose heart. Obstacles are stepping stones to success. They will develop your will. Do not allow yourself to be crushed by them. Defects remind you of perfection. Sin reminds you of virtue. Chose the positive path.

If you think, "I will take a bath when all the waves of the sea subside", this is not possible. The waves will never subside and you will never take a bath. Even so, if you think, "I will start spiritual Sadhana or meditation when all my cares, worries and anxieties cease, when all my sons are fixed up in life, when I have ample leisure after retirement", this is not possible. You will not be able to sit even for half an hour when you become old. You will have no strength to do any rigorous Tapas when you are in advanced senility.

Sometimes the aspirant gets stuck up. He cannot proceed further in his path. Sometimes he is side-tracked through Siddhis. He loses his way and walks in some other direction. He misses the goal. Sometimes he is assailed by temptations and various oppositions. Sometimes he gets false contentment. He thinks he has reached his goal and stops all Sadhana. Sometimes he is careless, lazy, indolent. He cannot do any Sadhana. Therefore, be eternally vigilant, like the captain of a ship, like the surgeon in the operation theatre.

The spiritual path is full of hurdles. If you conquer one obstacle, another obstacle is ready to manifest. If you control the sense of taste, another Indriya is simply waiting to assault you with redoubled force and vigour. If you remove greed, anger is waiting to hurl you down. If you drive egoism through one door, it enters through another door. Great patience, perseverance, vigilance, and undaunted strength are needed.

Be firm, steady, and steadfast. People will mock at you; be silent. People will insult you; be silent. People will spread evil rumours about you; be silent. Stick to the spiritual path. Do not swerve. Seek the truth wherever it may lead you to, and whatever be the cost and sacrifice.

You must start vigorous spiritual practices when you are young, whatever your conditions, circumstances and environments may be. Then only you will reap a rich spiritual harvest when you become old. You will enjoy the everlasting peace of the Eternal.

Work Without Motive

When the Gita was first preached, there was then going on a great controversy between two sects. One party considered the Vedic Yajnas and animal sacrifices and such like Karmas to constitute the whole of religion. The other preached that the killing of numberless horses and cattle cannot be called religion. The people belonging to the latter party were mostly Sannyâsins and followers of Jnâna. They believed that the giving up of all work and the gaining of the knowledge of the Self was the only path to Moksha By the preaching of His great doctrine of work without motive, the Author of the Gita set at rest the disputes of these two antagonistic sects.

Many are of opinion that the Gita was not written at the time of the Mahâbhârata, but was subsequently added to it. This is not correct. The special teachings of the Gita are to be found in every part of the Mahabharata, and if the Gita is to be expunged, as forming no part of it, every other portion of it which embodies the same teachings should be similarly treated.

Now, what is the meaning of working without motive? Nowadays many understand it in the sense that one is to work in such a way that neither pleasure nor pain touches his mind. If this be its real meaning, then the animals might be said to work without motive. Some animals devour their own offspring, and they do not feel any pangs at all in doing so. Robbers ruin other people by robbing them of their possessions; but if they feel quite callous to pleasure or pain, then they also would be working without motive. If the meaning of it be such, then one who has a stony heart, the worst of criminals, might be considered to be working without motive. The walls have no feelings of pleasure or pain, neither has a stone, and it cannot be said that they are working without motive. In the above sense the doctrine is a potent instrument in the hands of the wicked. They would go on doing wicked deeds, and would pronounce themselves as working without a motive. If such be the significance of working without a motive, then a fearful doctrine has been put forth by the preaching of the Gita. Certainly this is not the meaning. Furthermore, if we look into the lives of those who were connected with the preaching of the Gita, we should find them living quite a different life. Arjuna killed Bhishma and Drona in battle, but withal, he sacrificed all his self-interest and desires and his lower self millions of times.

Gita teaches Karma-Yoga. We should work through Yoga (concentration). In such concentration in action (Karma-Yoga), there is no consciousness of the lower ego present. The consciousness that I am doing this and that is never present when one works through Yoga. The Western people do not understand this. They say that if there be no consciousness of ego, if this ego is gone, how then can a man work? But when one works with concentration, losing all consciousness of oneself the work that is done will be infinitely better, and this every one may have experienced in his own life. We perform many works subconsciously, such as the digestion of food etc., many others consciously, and others again by becoming immersed in Samâdhi as it were, when there is no consciousness of the smaller ego. If the painter, losing the consciousness of his ego, becomes completely immersed in his painting, he will be able to produce masterpieces. The good cook concentrates his whole self on the food-material he handles; he loses all other consciousness for the time being. But they are only able to do perfectly a single work in this way, to which they are habituated. The Gita teaches that all works should be done thus. He who is one with the Lord through Yoga performs all his works by becoming immersed in concentration, and does not seek any personal benefit. Such a performance of work brings only good to the world, no evil can come out of it. Those who work thus never do anything for themselves.

The result of every work is mixed with good and evil. There is no good work that has not a touch of evil in it. Like smoke round the fire, some evil always clings to work. We should engage in such works as bring the largest amount of good and the smallest measure of evil. Arjuna killed Bhishma and Drona; if this had not been done Duryodhana could not have been conquered, the force of evil would have triumphed over the force of good, and thus a great calamity would have fallen on the country. The government of the country would have been usurped by a body of proud unrighteous kings, to the great misfortune of the people. Similarly, Shri Krishna killed Kamsa, Jarâsandha, and others who were tyrants, but not a single one of his deeds was done for himself. Every one of them was for the good of others. We are reading the Gita by candle-light, but numbers of insects are being burnt to death. Thus it is seen that some evil clings to work. Those who work without any consciousness of their lower ego are not affected with evil, for they work for the good of the world. To work without motive, to work unattached, brings the highest bliss and freedom. This secret of Karma-Yoga is taught by the Lord Shri Krishna in the Gita.

Wednesday, November 12, 2008

Secret of Work

Helping others physically, by removing their physical needs, is indeed great, but the help is great according as the need is greater and according as the help is far reaching. If a man's wants can be removed for an hour, it is helping him indeed; if his wants can be removed for a year, it will be more help to him; but if his wants can be removed for ever, it is surely the greatest help that can be given him. Spiritual knowledge is the only thing that can destroy our miseries for ever; any other knowledge satisfies wants only for a time. It is only with the knowledge of the spirit that the faculty of want is annihilated for ever; so helping man spiritually is the highest help that can be given to him. He who gives man spiritual knowledge is the greatest benefactor of mankind and as such we always find that those were the most powerful of men who helped man in his spiritual needs, because spirituality is the true basis of all our activities in life. A spiritually strong and sound man will be strong in every other respect, if he so wishes. Until there is spiritual strength in man even physical needs cannot be well satisfied. Next to spiritual comes intellectual help. The gift of knowledge is a far higher gift than that of food and clothes; it is even higher than giving life to a man, because the real life of man consists of knowledge. Ignorance is death, knowledge is life. Life is of very little value, if it is a life in the dark, groping through ignorance and misery. Next in order comes, of course, helping a man physically. Therefore, in considering the question of helping others, we must always strive not to commit the mistake of thinking that physical help is the only help that can be given. It is not only the last but the least, because it cannot bring about permanent satisfaction. The misery that I feel when I am hungry is satisfied by eating, but hunger returns; my misery can cease only when I am satisfied beyond all want. Then hunger will not make me miserable; no distress, no sorrow will be able to move me. So, that help which tends to make us strong spiritually is the highest, next to it comes intellectual help, and after that physical help.

The miseries of the world cannot be cured by physical help only. Until man's nature changes, these physical needs will always arise, and miseries will always be felt, and no amount of physical help will cure them completely. The only solution of this problem is to make mankind pure. Ignorance is the mother of all the evil and all the misery we see. Let men have light, let them be pure and spiritually strong and educated, then alone will misery cease in the world, not before. We may convert every house in the country into a charity asylum, we may fill the land with hospitals, but the misery of man will still continue to exist until man's character changes.

We read in the Bhagavad-Gita again and again that we must all work incessantly. All work is by nature composed of good and evil. We cannot do any work which will not do some good somewhere; there cannot be any work which will not cause some harm somewhere. Every work must necessarily be a mixture of good and evil; yet we are commanded to work incessantly. Good and evil will both have their results, will produce their Karma. Good action will entail upon us good effect; bad action, bad. But good and bad are both bondages of the soul. The solution reached in the Gita in regard to this bondage-producing nature of work is that, if we do not attach ourselves to the work we do, it will not have any binding effect on our soul. We shall try to understand what is meant by this “non-attachment to” to work.

This is the on central idea in tile Gita: work incessantly, but be not attached to it. Samskâra can be translated very nearly by "inherent tendency". Using the simile of a lake for the mind, every ripple, every wave that rises in the mind, when it subsides, does not die out entirely, but leaves a mark and a future possibility of that wave coming out again. This mark, with the possibility of the wave reappearing, is what is called Samskâra. Every work that we do, every movement of the body, every thought that we think, leaves such an impression on the mind-stuff, and even when such impressions are not obvious on the surface, they are sufficiently strong to work beneath the surface, subconsciously. What we are every moment is determined by the sum total of these impressions on the mind. What I am just at this moment is the effect of the sum total of all the impressions of my past life. This is really what is meant by character; each man's character is determined by the sum total of these impressions. If good impressions prevail, the character becomes good; if bad, it becomes bad. If a man continuously hears bad words, thinks bad thoughts, does bad actions, his mind will be full of bad impressions; and they will influence his thought and work without his being conscious of the fact. In fact, these bad impressions are always working, and their resultant must be evil, and that man will be a bad man; he cannot help it. The sum total of these impressions in him will create the strong motive power for doing bad actions. He will be like a machine in the hands of his impressions, and they will force him to do evil. Similarly, if a man thinks good thoughts and does good works, the sum total of these impressions will be good; and they, in a similar manner, will force him to do good even in spite of himself. When a man has done so much good work and thought so many good thoughts that there is an irresistible tendency in him to do good in spite of himself and even if he wishes to do evil, his mind, as the sum total of his tendencies, will not allow him to do so; the tendencies will turn him back; he is completely under the influence of the good tendencies. When such is the case, a man's good character is said to be established.

As the tortoise tucks its feet and head inside the shell, and you may kill it and break it in pieces, and yet it will not come out, even so the character of that man who has control over his motives and organs is unchangeably established. He controls his own inner forces, and nothing can draw them out against his will. By this continuous reflex of good thoughts, good impressions moving over the surface of the mind, the tendency for doing good becomes strong, and as the result we feel able to control the Indriyas (the sense-organs, the nerve-centres). Thus alone will character be established, then alone a man gets to truth. Such a man is safe for ever; he cannot do any evil. You may place him in any company, there will be no danger for him. There is a still higher state than having this good tendency, and that is the desire for liberation. You must remember that freedom of the soul is the goal of all Yogas, and each one equally leads to the same result. By work alone men may get to where Buddha got largely by meditation or Christ by prayer. Buddha was a working Jnâni, Christ was a Bhakta, but the same goal was reached by both of them. The difficulty is here. Liberation means entire freedom — freedom from the bondage of good, as well as from the bondage of evil. A golden chain is as much a chain as an iron one. There is a thorn in my finger, and I use another to take the first one out; and when I have taken it out, I throw both of them aside; I have no necessity for keeping the second thorn, because both are thorns after all. So the bad tendencies are to be counteracted by the good ones, and the bad impressions on the mind should be removed by the fresh waves of good ones, until all that is evil almost disappears, or is subdued and held in control in a corner of the mind; but after that, the good tendencies have also to be conquered. Thus the "attached" becomes the "unattached". Work, but let not the action or the thought produce a deep impression on the mind. Let the ripples come and go, let huge actions proceed from the muscles and the brain, but let them not make any deep impression on the soul.

How can this be done? We see that the impression of any action, to which we attach ourselves, remains. I may meet hundreds of persons during the day, and among them meet also one whom I love; and when I retire at night, I may try to think of all the faces I saw, but only that face comes before the mind — the face which I met perhaps only for one minute, and which I loved; all the others have vanished. My attachment to this particular person caused a deeper impression on my mind than all the other faces. Physiologically the impressions have all been the same; every one of the faces that I saw pictured itself on the retina, and the brain took the pictures in, and yet there was no similarity of effect upon the mind. Most of the faces, perhaps, were entirely new faces, about which I had never thought before, but that one face of which I got only a glimpse found associations inside. Perhaps I had pictured him in my mind for years, knew hundreds of things about him, and this one new vision of him awakened hundreds of sleeping memories in my mind; and this one impression having been repeated perhaps a hundred times more than those of the different faces together, will produce a great effect on the mind.

Therefore, be "unattached"; let things work; let brain centres work; work incessantly, but let not a ripple conquer the mind. Work as if you were a stranger in this land, a sojourner; work incessantly, but do not bind yourselves; bondage is terrible. This world is not our habitation, it is only one of the many stages through which we are passing. Remember that great saying of the Sânkhya, "The whole of nature is for the soul, not the soul for nature." The very reason of nature's existence is for the education of the soul; it has no other meaning; it is there because the soul must have knowledge, and through knowledge free itself. If we remember this always, we shall never be attached to nature; we shall know that nature is a book in which we are to read, and that when we have gained the required knowledge, the book is of no more value to us. Instead of that, however, we are identifying ourselves with nature; we are thinking that the soul is for nature, that the spirit is for the flesh, and, as the common saying has it, we think that man "lives to eat" and not "eats to live". We are continually making this mistake; we are regarding nature as ourselves and are becoming attached to it; and as soon as this attachment comes, there is the deep impression on the soul, which binds us down and makes us work not from freedom but like slaves.

The whole gist of this teaching is that you should work like a master and not as a slave; work incessantly, but do not do slave's work. Do you not see how everybody works? Nobody can be altogether at rest; ninety-nine per cent of mankind work like slaves, and the result is misery; it is all selfish work. Work through freedom! Work through love! The word "love" is very difficult to understand; love never comes until there is freedom. There is no true love possible in the slave. If you buy a slave and tie him down in chains and make him work for you, he will work like a drudge, but there will be no love in him. So when we ourselves work for the things of the world as slaves, there can be no love in us, and our work is not true work. This is true of work done for relatives and friends, and is true of work done for our own selves. Selfish work is slave's work; and here is a test. Every act of love brings happiness; there is no act of love which does not bring peace and blessedness as its reaction. Real existence, real knowledge, and real love are eternally connected with one another, the three in one: where one of them is, the others also must be; they are the three aspects of the One without a second — the Existence - Knowledge - Bliss. When that existence becomes relative, we see it as the world; that knowledge becomes in its turn modified into the knowledge of the things of the world; and that bliss forms the foundation of all true love known to the heart of man. Therefore true love can never react so as to cause pain either to the lover or to the beloved. Suppose a man loves a woman; he wishes to have her all to himself and feels extremely jealous about her every movement; he wants her to sit near him, to stand near him, and to eat and move at his bidding. He is a slave to her and wishes to have her as his slave. That is not love; it is a kind of morbid affection of the slave, insinuating itself as love. It cannot be love, because it is painful; if she does not do what he wants, it brings him pain. With love there is no painful reaction; love only brings a reaction of bliss; if it does not, it is not love; it is mistaking something else for love. When you have succeeded in loving your husband, your wife, your children, the whole world, the universe, in such a manner that there is no reaction of pain or jealousy, no selfish feeling, then you are in a fit state to be unattached.

Krishna says, "Look at Me, Arjuna! If I stop from work for one moment, the whole universe will die. I have nothing to gain from work; I am the one Lord, but why do I work? Because I love the world." God is unattached because He loves; that real love makes us unattached. Wherever there is attachment, the clinging to the things of the world, you must know that it is all physical attraction between sets of particles of matter — something that attracts two bodies nearer and nearer all the time and, if they cannot get near enough, produces pain; but where there is real love, it does not rest on physical attachment at all. Such lovers may be a thousand miles away from one another, but their love will be all the same; it does not die, and will never produce any painful reaction.

To attain this unattachment is almost a life-work, but as soon as we have reached this point, we have attained the goal of love and become free; the bondage of nature falls from us, and we see nature as she is; she forges no more chains for us; we stand entirely free and take not the results of work into consideration; who then cares for what the results may be?

Do you ask anything from your children in return for what you have given them? It is your duty to work for them, and there the matter ends. In whatever you do for a particular person, a city, or a state, assume the same attitude towards it as you have towards your children — expect nothing in return. If you can invariably take the position of a giver, in which everything given by you is a free offering to the world, without any thought of return, then will your work bring you no attachment. Attachment comes only where we expect a return.

If working like slaves results in selfishness and attachment, working as master of our own mind gives rise to the bliss of non-attachment. We often talk of right and justice, but we find that in the world right and justice are mere baby's talk. There are two things which guide the conduct of men: might and mercy. The exercise of might is invariably the exercise of selfishness. All men and women try to make the most of whatever power or advantage they have. Mercy is heaven itself; to be good, we have all to be merciful. Even justice and right should stand on mercy. All thought of obtaining return for the work we do hinders our spiritual progress; nay, in the end it brings misery. There is another way in which this idea of mercy and selfless charity can be put into practice; that is, by looking upon work as "worship" in case we believe in a Personal God. Here we give up all the fruits our work unto the Lord, and worshipping Him thus, we have no right to expect anything from man kind for the work we do. The Lord Himself works incessantly and is ever without attachment. Just as water cannot wet the lotus leaf, so work cannot bind the unselfish man by giving rise to attachment to results. The selfless and unattached man may live in the very heart of a crowded and sinful city; he will not be touched by sin.

This idea of complete self-sacrifice is illustrated in the following story: After the battle of Kurukshetra the five Pândava brothers performed a great sacrifice and made very large gifts to the poor. All people expressed amazement at the greatness and richness of the sacrifice, and said that such a sacrifice the world had never seen before. But, after the ceremony, there came a little mongoose, half of whose body was golden, and the other half brown; and he began to roll on the floor of the sacrificial hall. He said to those around, "You are all liars; this is no sacrifice." "What!" they exclaimed, "you say this is no sacrifice; do you not know how money and jewels were poured out to the poor and every one became rich and happy? This was the most wonderful sacrifice any man ever performed." But the mongoose said, "There was once a little village, and in it there dwelt a poor Brahmin with his wife, his son, and his son's wife. They were very poor and lived on small gifts made to them for preaching and teaching. There came in that land a three years' famine, and the poor Brahmin suffered more than ever. At last when the family had starved for days, the father brought home one morning a little barley flour, which he had been fortunate enough to obtain, and he divided it into four parts, one for each member of the family. They prepared it for their meal, and just as they were about to eat, there was a knock at the door. The father opened it, and there stood a guest. Now in India a guest is a sacred person; he is as a god for the time being, and must be treated as such. So the poor Brahmin said, 'Come in, sir; you are welcome,' He set before the guest his own portion of the food, which the guest quickly ate and said, 'Oh, sir, you have killed me; I have been starving for ten days, and this little bit has but increased my hunger.' Then the wife said to her husband, 'Give him my share,' but the husband said, 'Not so.' The wife however insisted, saying, 'Here is a poor man, and it is our duty as householders to see that he is fed, and it is my duty as a wife to give him my portion, seeing that you have no more to offer him.' Then she gave her share to the guest, which he ate, and said he was still burning with hunger. So the son said, 'Take my portion also; it is the duty of a son to help his father to fulfil his obligations.' The guest ate that, but remained still unsatisfied; so the son's wife gave him her portion also. That was sufficient, and the guest departed, blessing them. That night those four people died of starvation. A few granules of that flour had fallen on the floor; and when I rolled my body on them, half of it became golden, as you see. Since then I have been travelling all over the world, hoping to find another sacrifice like that, but nowhere have I found one; nowhere else has the other half of my body been turned into gold. That is why I say this is no sacrifice."

This idea of charity is going out of India; great men are becoming fewer and fewer. When I was first learning English, I read an English story book in which there was a story about a dutiful boy who had gone out to work and had given some of his money to his old mother, and this was praised in three or four pages. What was that? No Hindu boy can ever understand the moral of that story. Now I understand it when I hear the Western idea — every man for himself. And some men take everything for themselves, and fathers and mothers and wives and children go to the wall. That should never and nowhere be the ideal of the householder.

Now you see what Karma-Yoga means; even at the point of death to help any one, without asking questions. Be cheated millions of times and never ask a question, and never think of what you are doing. Never vaunt of your gifts to the poor or expect their gratitude, but rather be grateful to them for giving you the occasion of practicing charity to them. Thus it is plain that to be an ideal householder is a much more difficult task than to be an ideal Sannyasin; the true life of work is indeed as hard as, if not harder than, the equally true life of renunciation.

Dust to Gold

Oh, if a tree could wander
and move with foot and wings!
It would not suffer the axe blows
and not the pain of saws!
For would the sun not wander
away in every night ?
How could at every morning
the world be lighted up?
And if the ocean's water
would not rise to the sky,
How would the plants be quickened
by streams and gentle rain?
The drop that left its homeland,
the sea, and then returned ?
It found an oyster waiting
and grew into a pearl.
Did Yusuf not leave his father,
in grief and tears and despair?
Did he not, by such a journey,
gain kingdom and fortune wide?
Did not the Prophet travel
to far Medina, friend?
And there he found a new kingdom
and ruled a hundred lands.
You lack a foot to travel?
Then journey into yourself!
And like a mine of rubies
receive the sunbeams? print!
Out of yourself ? such a journey
will lead you to your self,
It leads to transformation
of DUST into pure GOLD!

Birth & Death

I died from minerality and became vegetable;

And From vegetativeness I died and became animal.

I died from animality and became man.

Then why fear disappearance through death?

Next time I shall die

Bringing forth wings and feathers like angels;

After that, soaring higher than angels -

What you cannot imagine,

I shall be that.

Food for thought

If we examine our own lives, we find that the greatest cause of sorrow is this: we take up something, and put our whole energy on it–perhaps it is a failure and yet we cannot give it up. We know that it is hurting us, that any further clinging to it is simply bringing misery on us; still, we cannot tear ourselves away from it. The bee came to sip the honey, but its feet stuck to the honey-pot and it could not get away. Again and again, we are finding ourselves in that state. That is the whole secret of existence.

Why are we here? We came here to sip the honey, and we find our hands and feet sticking to it. We are caught, though we came to catch. We came to enjoy; we are being enjoyed. We came to rule; we are being ruled. We came to work; we are being worked. All the time, we find that.

Had it not been for this, life would have been all sunshine. Never mind! With all its failures and successes, with all its joys and sorrows, it can be one succession of sunshine, if only we are not caught.

That is the one cause of misery: We are attached, we are being caught. Therefore says the Gita: Work constantly; work, but be not attached; be not caught. Reserve unto yourself the power of detaching yourself from everything, however beloved, however much the soul might yearn for it, however great the pangs of misery you feel if you were going to leave it; still, reserve the power of leaving it whenever you want. The weak have no place here, in this life or in any other life. Weakness leads to slavery. Weakness leads to all kinds of misery, physical and mental. Weakness is death. There are hundreds of thousands of microbes surrounding us, but they cannot harm us unless we become weak, until the body is ready and predisposed to receive them. There may be a million microbes of misery, floating about us. Never mind! They dare not approach us, they have no power to get a hold on us, until the mind is weakened. This is the great fact: strength is life, weakness is death. Strength is felicity, life eternal, immortal; weakness is constant strain and misery: weakness is death.

Attachment is the source of all our pleasures now. We are attached to our friends, to our relatives; we are attached to our intellectual and spiritual works; we are attached to external objects, so that we get pleasure from them. What, again, brings misery but this very attachment? We have to detach ourselves to earn joy. If only we had power to detach ourselves at will, there would not be any misery. That man alone will be able to get the best of nature, who, having the power of attaching himself to a thing with all his energy, has also the power to detach himself when he should do so. The difficulty is that there must be as much power of attachment as that of detachment.

There are men who are never attracted by anything. They can never love, they are hard-hearted and apathetic; they escape most of the miseries of life. But the wall never feels misery, the wall never loves, is never hurt; but it is the wall, after all. Surely it is better to be attached and caught, than to be a wall. Therefore the man who never loves who is hard and stony, escaping most of the miseries of life, escapes also its joys. We do not want that. That soul has not been awakened that never feels weakness, never feels misery. That is a callous state. We do not want that.

At the same time, we not only want this mighty power of love, this mighty power of attachment, the power of throwing our whole soul upon a single object, losing ourselves and letting ourselves be annihilated, as it were, for other souls –which is the power of the gods–but we want to be higher even than the gods. The perfect man can put his whole soul upon that one point of love, yet he is unattached. How comes this? There is another secret to learn.

The beggar is never happy. The beggar only gets a dole with pity and scorn behind it, at least with the thought behind that the beggar is a low object. He never really enjoys what he gets.

We are all beggars. Whatever we do, we want a return. We are all traders. We are traders in life, we are traders in virtue, we are traders in religion. And alas! We are also traders in love.

We get caught. How? Not by what we give, but by what we expect. We get misery in return for our love; not from the fact that we love, but from the fact that we want love in return. There is no misery where there is no want. Desire, want, is the father of all misery. Desires are bound by the laws of success and failure. Desires will bring misery.

The Ant

" An ant on the move does more than a dozing ox. "

One morning I wasted nearly an hour watching a tiny ant carry a huge feather cross my back terrace. Several times it was confronted by obstacles in its path and after a momentary pause it would make the necessary detour.

At one point the ant had to negotiate a crack in the concrete about 10mm wide. After brief contemplation the ant laid the feather over the crack, walked across it and picked up the feather on the other side then continued on its way.

I was fascinated by the ingenuity of this ant, one of God's smallest creatures. It served to reinforce the miracle of creation. Here was a minute insect, lacking in size yet equipped with a brain to reason, explore, discover and overcome. But this ant, like the two-legged co-residents of this planet, also shares human failings.

After some time the ant finally reached its destination - a flower bed at the end of the terrace and a small hole that was the entrance to its underground home. And it was here that the ant finally met its match.How could that large feather possibly fit down small hole?

Of course it couldn't. So the ant, after all this trouble and exercising great ingenuity, overcoming problems all along the way, just abandoned the feather and went home.

The ant had not thought the problem through before it began its epic journey and in the end the feather was nothing more than a burden.

Isn't OUR LIFE like that?

We worry about our family; we worry about money or the lack of it, we worry about work, about where we live, about all sorts of things. These are all burdens - the things we pick up along life's path and lug them around the obstacles and over the crevasses that life will bring, only to find that at the destination they are useless and We can't take them with US......

Inspiring Quotes

You know, there are bullock carts in India .Usually two bulls are harnessed to a cart, and sometimes a sheaf of straw is dangled at the tip of the pole, a little in front of the animals but beyond their reach. The bulls try continually to feed upon the straw, but never succeed. This is exactly how we are helped! We think we are going to get security, strength, wisdom, happiness from the outside. We always hope but never realise our hope. Never does any help come from the outside.

There is no help for man. None ever was, none is, and none will be. Why should there be? Are you not men and women? Are the lords of the earth to be helped by others? Are you not ashamed? You will be helped when you are reduced to dust. But you are spirit. Pull yourself out of difficulties by yourself! Save yourself by yourself! There is none to help you—never was. To think that there is, is sweet delusion. It comes to no good.

Pleasure is not the goal of man, but knowledge. Pleasure and happiness come to an end. It is a mistake to suppose that pleasure is the goal. The cause of all the miseries we have in the world is that men foolishly think pleasure to be the ideal to strive for. After a time man finds that it is not happiness, but knowledge, towards which he is going, and that both pleasure and pain are great teachers, and that he learns as much from evil as from good. As pleasure and pain pass before his soul they have upon it different pictures, and the result of these combined impressions is what is called man's "character".

If you take the character of any man, it really is but the aggregate of tendencies, the sum total of the bent of his mind; you will find that misery and happiness are equal factors in the formation of that character. Good and evil have an equal share in moulding character, and in some instances misery is a greater teacher than happiness. In studying the great characters the world has produced, I dare say, in the vast majority of cases, it would be found that it was misery that taught more than happiness, it was poverty that taught more than wealth, it was blows that brought out their inner fire more than praise.

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

We say Newton discovered gravitation. Was it sitting anywhere in a corner waiting for him? It was in his own mind; the time came and he found it out. All knowledge that the world has ever received comes from the mind; the infinite library of the universe is in your own mind. The external world is simply the suggestion, the occasion, which sets you to study your own mind, but the object of your study is always your own mind. The falling of an apple gave the suggestion to Newton, and he studied his own mind. He rearranged all the previous links of thought in his mind and discovered a new link among them, which we call the law of gravitation. It was not in the apple nor in anything in the centre of the earth.

Great things can be done only through great sacrifices. No selfishness, no name, no fame, yours or mine, nor my Master's even! Work, work the idea, the plan, my boys, my brave, noble, good souls--to the wheel, to the wheel put your shoulders! Stop not to look back for name, or fame, or any such nonsense. Throw self overboard and work. Remember: "The grass when made into a rope by being joined together can even chain a mad elephant." The Lord's blessings on you all! His power be in you all--as I believe it is already

Now you see what Karma-Yoga means; even at the point of death to help any one, without asking questions. Be cheated millions of times and never ask a question, and never think of what you are doing. Never vaunt of your gifts to the poor or expect their gratitude, but rather be grateful to them for giving you the occasion of practicing charity to them. Thus it is plain that to be an ideal householder is a much more difficult task than to be an ideal Sannyasin; the true life of work is indeed as hard as, if not harder than, the equally true life of renunciation.


There is a story of Hanuman, who was a great worshipper of Rama; just as the Christians worship Christ as his incarnation of God, so the Hindus worship many incarnations of God; according to them, God came nine times in India, and will come once more.

When he came as Rama this Hanuman was His great worshipper. Hanuman lived very long, and was a great Yogi, and during his lifetime Rama came again as Krishna, and he, being a great Yogi, knew that the same God had come back again as Krishna.
He came and served Krishna, but he said to Him, 'I want to see that Rama form of yours'.

Krishna said 'Is not this form enough? I am this Krishna; I am this Rama; all these forms are mine'.

Hanuman said, 'I know that, but the Rama form is for me. The Lord of Janaki and the Lord of Sri are the same; they are both the incarnations of the Supreme Self; yet the Lotus-eyed Rama is my all in all'.

This is Nishta; knowing that all these different forms of worship are right, yet sticking to one, and rejecting the others. We must not worship the others at all. We must not hate or criticize them, but respect them. The elephant has two teeth coming out from his mouth. These are only for show; he cannot eat with them; but the teeth that are inside are those with which' he chews his food. So mix with all states, say yea, yea to all, but join none. Stick to your own ideal of worship.

Satsang - Belongingness

Now,when we were doing satsang about ten minutes back,how many of you had a feeling of emptiness? Lets have a show of hands. How many of you had a new set of feelings? How many of you had a totally different experience?How many of you didnot feel anyting? That is why I say we should all be regular in satsangs.How should one come to satsang?We shoould all come to satsangs with a feeling of belongingness.When we donot have belongingness,we have a feeling of dryness.People say "I feel sad,I have no interest,there is no enthusiasm to do anything".When you feel low and sad,you have more desires,that too desires which are unfulfilled.

How to get out of this kind of sad feeling? Only when the desires get fulfilled this goes away.Is that right? If not what happens inertia sets in,people become so inert.So in life,we should have belongingness,that will spice up our life.What should we attempt to have in life ? We should all have belongingness.How to belong to each other......? We should drop our doubting nature. "Samshayatma Vinashyathi" meaning who ever is involved deeply in doubt,he would be destroyed.He will not get anyhting,neither is he satisfied here nor there...meaning he will neither get anything in the outside world nor in the inside world. Lets see On what would we usually doubt? We usually doubt the goodness/positivity in something.We never doubt the negativity.Likewise we ususally doubt the truthfullness of someone.Isn't it? We should doubt the negative feelings(That one person goes through).Other persons' negative feeling is not true.Keep your doubt on his negative feeling not on the good ones.Are you all understanding?

Question:- Guruji,Why does a person have a feeling of EGO?

Guruji:- As a person has nose,ears, One has Ego in his existence.Only because he has ego one can talk,walk,eats... He does all the work.Isn't it so? Ego is of two kinds,One that comes out of shyness,the other which includes everything.Ones aim in life should be to destroy the small ego and encompass everything.How much ever you can expand your Ego that much you goodness will come to you in life.What we have heard in our life is to destroy Ego."How is it possible do destroy go!!!!!!",instead what you can do is increase the size to as big as possible.

See,its like this What happens to a soap bubble.The bigger it is, its easy to burst out.When its small its harder for it to burst open,it becomes stronger.Our ego is similar to a soap bubble. Expand your ego as large as possible,In a broader sense we have some smallness in ourself.To protect that smallness we use our ego as a sheild.Only through knowledge smallness could be destroyed."To drop some bad feeling ( or meaness) in a person,surrendering helps".

Surrender whatever you feel the negativity (or meaness) in you..... Earlier,once I had spoken about the powerful (Samarth) disciples (Sadhaks), and not so powerful disciples(Asamarth Sadhaks).Like we would plan to get up at 5:00 AM and do some pranayams,meditate.. those who plan and do this are powerful disciples.

Then,There are not so powerful disciples who get up at 7:00 AM,Then have regrets about getting up late and are feeling pinch about doing such a mistake.Such people who sincerely feel the guilt of not getting up early(for about 10-15 min) people are called not so powerful disciples.

Even to feel sad I donot have the freedom.....? If you are not sad about what you cannot do then that is not Sadhana ? Are you all understanding !!!!!!!! You all have good qualities,Whoever improves the good qualities one has is a powerful Seeker.

Those who crib about their negative qualities all are not so powerful seekers. See,Meera has sung "Oh divine,shred all my negative qualities",Do you think she had not got any of such negative qualities in her mind ? Only if she had experienced or got such thoughts,she can say sing such songs? Isn't it so, If not it would not be authentic...!!!!!! Even Shankaracharya has said that " I am Ku putra (bad son),I am experiencing bad thoughts(Kuputroh Bhavathi).I am roaming around here there.....

I donot know when my mind will come reach your lotus feet,My Lord" What does that mean? It is an example of not so powerful (Or in capable) seeker.The same is true about Basavanna .... What do these examples imply to you all...? If you are getting such bad thoughts once or if you are getting these thoughts many times... you should not take a drastic step of saying I am not a seeker(or a disciple).We should look for our bad qualities and we have to feel the pinch.It doesnot mean you have to feel the sadness every single time.When those feelings arise in you for even few moments it is enough to increase the inner power in you.If you want you can try this out....

We had given an exercise last week (that is shouting /screaming out loudly at the top of your voice).how many of you could not shout loudly? how many of you could shout ? Once you did that what happenend? You all had a feeling of satisfaction.

Until you are satisfied you should all shout at the top of your voice.There is a saying in sanskrit "Udyoginam Purusha Simha Upaithi Lakshmi hii" meaning who ever has work and whoeer can roar like a lion,Lakshmi( The Godess of wealth) comes to them".look,Everyone needs wealth in their life is that right ....? then you should all practice this as an exercise,atleast once a day.So many people forgot abut their bad qualities after doing this process...

Ok Lets all sit in one position now,donot move your body,be straight.Just for a moment be hold your breathe wherever it is.If you are inhaling lock it there, if you are exhaling let it be there,lock your breathe for few moments.Ahhhhhh, now let go of your breathe now.Like this you have to practice atleast few times a day. Atleast, before beginning your work or after completing your work or before going to bed you have to do this.....

This will allow your mind to calm down and relax. So what is the summary for today :- 1.Increase the level of belongingness
2.Feel the pinch about your incapabilities (Asamarth)
3.Grace,Purusharth- meaning human wealth or purpose (sadhana part).
4.Be doubtful about bad qualities or know that whatever you are doubting is actually the right one.

If children have doubts they get it clarified by themselves but for adults,the more you try to correct them,The doubting nature increases in them.For a person to correct himself the knowledge of Satsang is neccesary.Use all your skills to get them on to satsangs.If you know that a person (or a kid) is going in a wrong direction.They will come back on track,once they get hit hard in their life (through problems) after one or two or three problems they will comeback.But that will take a longer time.

Have a feeling,pray for that person saying "Let this person get the right knowledge".Since you have a feeling in your mind for them,because of that the person would start coming back on the right track.

It is certain... When you are concerned about the other person because of your pain the change would happen in him.You can feel or experience in every phase or aspect of life.

1. what should you do Accept the person as he is?
2.Use all your skills to get them on the right path
3.Then pray for them
4.Surrrender it and see.

"See you feel that only your child is having such a life,But I feel there are so many people who are going through such a life(on the wrong path).Such a feeling is so natural ,as you feel belong to your person or kid,But we should feel the same way with every person or kid."---- Sri Sri

P.S. :- I have this transliteraton to the best of my knowledge.


Words by themselves are inadequate to express what a master or a Guru brings to one's life. His presence, his love, his grace and his shining light can uplift one from the miseries and the sorrow that life brings us. One knows one has come to master when there is a sense of completeness; the feeling of a child peacefully sleeping on the mother's lap without any worries.

Gurudev chants a Sanskrit shloka every time he starts a discourse. It means that Ishwara that is the Divine, Guru the Master and Aatma the Self are one and the same.

When the sadhak (spiritual seeker) is ready on the path, The Guru himself manifests. Many seekers chant, meditate and do other spiritual practices, but they find a lack. They feel the need for somebody to guide them on the path. Sometimes on the path, one feels lost. There is emotional disturbance, confusion, guilt and there are doubts. You need somebody to say with reassurance: "Yes, this is the path. You just be there. It dosen't matter if you fall this way or that way, I am with you."

It is like mathematics. The technique is taught, but still certain problems may be going wrong, and the teacher comes around and shows you where you are going wrong. And, then you've solved it! To learn an ordinary subject like mathematics, we need a guide. So on the spiritual path, the need for a guide; a teacher is so much greater! Somebody who is like a friend with whom you can share inner most feelings, who is disciplining like a father and caring and loving like a mother. Maybe one in a million many not need a master, a Guru. They may be able to walk the path alone, but the majority needs a Guru.

The Guru comes to the disciple. The disciple never goes to the Guru because he does not know who the true Guru is. One who is ignorant cannot know what knowledge is! It is like the divine has itself manifested in the human form. We are comfortable relation to a physical form. So, when that is the state, the Divine manifests in the physical form that is the Guru. He takes one along the path and then when the disciple is mature enough, the Guru lessens the dependence on the physical form and the craving for the physical form.

Even though the craving is very beautiful, the Guru takes the disciple beyond those limitations and starts showing him increasingly that `I am with you! I am your very Self, your Aatma! Guru is antar tam; the inner essence that dispels all the ignorance and darkness in our lives.

And, the Guru also shows you that `I am in everybody.' The Guru is speaking, acting and manifesting through each and every particle of creation. In fact, Guru means that which is vast, boundless. His body is the entire space. Fortunate are the ones who really come to the master!

`Tumhi sarva prana sa pranadhar saratsara' - `You are everything; you are even the source of my life breath, the very essence of my life.' Being without a Guru is like a ship in the endless ocean that has lost direction. Fortunate are those who graduate from being a disciple to becoming a devotee. The disciple has a goal in life. He wants to get enlightened or get knowledge, but a devotee does not want anything.

The Guru tatva is infinite. Any amount of explanation is not enough.Talking about it is beautiful, but feeling the Presence goes beyond mere words. The language of the enlightened masters is silence. The very Presence speaks. The master discourses in the silence and all the doubts are dispelled.

Self Study

Pawaka Nah Saraswati —RigVeda 1-3-10

Purport: You will achieve purification through the study of Holy Science given through Vedas and others.


Swa is Self: Adhyaya is study. Swadhyaya is Self study. You say, "My leg is hurt; my finger is cut". This clearly implies that you are not the leg; you are not the finger. Continuing the search further you will notice that you are not the body. Who is this "I" which says "my leg, my finger"? Who am I? Search him. This is Swadhyaya.

Someone hurled abuses at you. Someone played a dirty trick on you. Someone picked up the prize you aimed at getting. Someone stole a march over you. How are you going to react? Is it anger, hatred, envy, jealousy, greed? Or is it love, forgiveness, kindness? Intensify the search. Follow the Fivefold Path. Then you will establish yourself in the attitude of doing actions in unison with the Spirit that resides within. This is Yoga. This is Swadhyaya.

You cannot remain without action even for a moment. The action may be physical or mental. The law of Karma states "Reap as you sow". With every action you forge a fetter around you. The chain may be golden or iron but it is a chain. This ties you down to the cycle of birth and death. By non-attachment to the fruit of your action, you can transcend this law and cleave through the mountain load of past Karma. This is liberation. This is Swadhyaya.

The all-pervading Spirit could be cognized only through TAPA (self-discipline, austerity, purification). Tapa is the third aspect of the Fivefold Path. When the desires dry up soul vision dawns.

"When you wish to hear, IT assumes the function of the ear; when you wish to see, IT assumes the function of the eye."

TAPA intensifies your conductance for the voltage of Grace to manifest.

"The Spirit, the size of a thumb, resides in the hearts of men. He is deathless.
Even as you take out the blades of a reed separate Him from the bodily sheath."
—Kathopanishad 617

The Supreme Spirit is designated in the Vedas as THAT. Words cannot limit IT and hence IT could only be described as "not this, not this". THAT is perceived when the mind conditioning is blasted. THAT is perceived when the trinity of knower, knowledge and known is no more.

Vedas are the first revelation given at the time of creation. All the Divine Messengers that came later reiterated the same message in the language suited to the conditions in which they graced our planet by their manifestation. Vedas were revealed in Sanskrit. Sanskrit was nobody's mother tongue at any time. All the languages of the world contain words that could be traced to Sanskrit. Sanskrit contains no words from any other language. European scholars call Sanskrit the mother of European languages. The word Vedas comes from the Sanskrit root VID, to know. Hence, Vedas means knowledge. Vedas contain knowledge from amoeba to Almighty. But again, even if you know all the Vedas it is not enough. That which is to be achieved is beyond Vedas, beyond all scriptures, beyond words. Vedas serve as the total guide.

Act Wthout Expectations

It’s often believed that if people become spiritual and dispassionate about the outcome of their actions, they will stagnate; there will be no progress. In fact, the opposite is true. Creativity and enthusiasm can spring only when you are well rested; and you cannot rest if you are anxious about the outcome of your actions. When we perform every action with an eye on the end result, we get lost in the end and don’t enjoy the means of getting to the end. But when we perform some actions as an expression of joy and do not bother about the result, the action itself brings fulfillment. When we act expecting joy, the action becomes inferior. For example, you want to spread happiness, but if you try to find out whether the other person has become happy, you get entangled in a vicious circle. In the process, you lose your happiness!

Anxiety about the outcome of your action is what pulls you down. At the beginning of a project if you start worrying, then your whole enthusiasm for the project gets dampened. When you are aware of your potential, just jump into action without bothering about the result. When you are in doubt, any activity you do will bring more doubts. When you have a choice, the grass on the other side will look greener and this prevents you from enjoying what you have in your hand. When you are bothered by a choice, relax.

The choice is never between good and bad; it’s always between bad and worse or good and better. Choices bring conflict and there is freedom in ‘choicelessness’. How can you be centred when there is conflict? There is a Chinese saying: that when you are in doubt, take a pillow and go to bed!

In Narada Bhakti Sutras, Narada says, “Karmanyapi Sanyasyati”. Take a break, not just from activity, but also from the fruit of the activity. It will bring deep rest from doubts and conflicts. One who is not concerned about the outcome and is centered on the action, goes beyond dualities, beyond conflicts. The wise one is beyond all actions. Yet he continues to engage himself in action. You can only let go of what you have. So to let go of the fruit of action, you need to have the fruit and to have the fruit, you need to act!

This is so beautiful. If you have never acted, then how can you drop either the action or the fruit of action. So be active. Keep doing your work, and drop the fruit of action. The fruit of action is there as the motivation for you to start acting. Krishna used the fruit of action to motivate Arjuna to fight. He told Arjuna that if you die in battle, you will attain heaven and if you win, you will rule the world. Jesus did the same.

When you are bogged down by laziness, you need motivation to do something and the expected fruit of action acts as the motivating factor.
But once you start acting, let go of the expected result. Just focus on the work on hand. This is the way of the wise!

Notes for a Seeker

Moreover, forget not that on all sides you are surrounded by materialistic influences. If you are slack even for a day, the evil forces around you would find their opportunity and play havoc with you. The ball dropped on the top of the staircase takes less than a split-second to reach the ground, whereas it took much longer to take it up. In a moment of heedlessness much could be lost. Life is short, time is fleeting, and you cannot afford to lose an inch of ground that you have gained with so much effort, in your battle against the formidable foe—Maya or the evil mind.

Side by side with your work, you should do Japa, meditation, study of scriptures, Sat-vichara and Sat-Vyavahara. Do not let this monkey-mind have a minute's respite. It is here that Satsanga and spiritual literature come to your great aid. The scriptures are your saviours. How many sublime thoughts are brought by them to your very doors! Study them carefully. Underline the sentences that strike you as having a direct bearing on your life and reflect over them in leisure moments. Thus would you find that you are able to surmount many obstacles and avoid many pitfalls. Is the mind disinclined to read these passages over and over again? That is Maya's potent weapon to put you to sleep! Therefore beware. Are you not taking the same food daily over and over again? You will have to go on reading and re-reading the self-same spiritual sentences over and over again till they are indelibly engraved on the tablet of your heart, till they become part and parcel of your inner nature.
Then will a fortress of Nirodha Samskaras be erected within you. Repetition gives strength and pushes the ideas into the innermost chambers of your heart. Then the ideas will percolate your subconscious mind. The evil thoughts lurking there will be scorched and annihilated. You may not even know what wonders have been effected within you. Such is the salutary effect of repeatedly studying the same spiritual texts. That is why our ancestors have insisted on our ceremoniously reading texts like the Gita, the Ramayana, the Bhagavata etc., daily, regularly, with faith and devotion. These will augment your inner strength and you will grow stronger and stronger and ascend higher and higher on the ladder of Yoga Sadhana. When thus the entire inner nature is transformed into divine nature, then a single effort to meditate will lead you to Nirvikalpa Samadhi and Super-consciousness. You will then realise God in the twinkling of an eye.

Be regular in your Sadhana and maintain Spiritual Diary. Get up at Brahma-muhurta, at 4 a.m., and meditate. Do Japa and Kirtan. Wherever there is spiritual gathering, try to be present there and take active part. You should never miss a single opportunity, if you could possibly help it. Regularity is the most important factor in Sadhana, without which progress will not be marked.Take notes of all the sublime thoughts imparted to you at the time of hearing the discourses, contemplate over the important points and put them into practice in your daily life. Purify your heart through service and charity. Worship the Lord through Japa and meditation and obtain His Grace. Cultivate Vairagya or dispassion. Equip yourself with the knowledge of the fourfold means of Vedanta-Sadhana and march forward to your Goal—Moksha or Kaivalya. May you all shine as Jivanmuktas in this very birth. May your sincere endeavours to attain the knowledge of the Ultimate Truth bear fruit.

Tuesday, November 11, 2008

Statue & Floor

There is this beautiful marble statue in a Museum that people from far and wide come to see...There is heavy traffic of visitors and tourists at the museum throughout the day to see the beautiful statue...The flooring of that museum incidentally was also of marble.

And one evening as the museum is closing, the floor decides to pour its heart out to the statue...and the watchman, who was just about to leave, overhears the conversation.

The conversation was as follows...

Floor: Oh, dear statue, we both have originated from the same mine, we both have the same birth date and the same birth time and the same birthplace...We have gone through the same process to become marble. Yet...people from far and wide come to see you and sing praises of your beauty, and admire you all day.....You are kept in the finest sapphire,crystal glass, with locks of the purest gold, and lovely velvet interiors and me....I too am marble.........but people don't even glance at me...... in fact they stamp on me the entire day with their dirty feet....I cant take this discrimination any hurts me tremendously and troubles me all the time.....Why am I treated like this?? Can you answer my question?? Why is life so unfair??

Statue: (Smiles its lovely smile) - Oh my dear floor, yes indeed we both were born in the same mine at the same time and went through the same process to become marble. However, when the sculptor had come to the quarry to select the piece for his statue, and he used his tools on you to check your strength, you whimpered and gave way under the he had mercy and did not put you through any more pain... But when he tried his tools on me, I withstood bravely and hence he chose me.....Then he worked on me continuously for a few months with his tools, which was extremely painful at that time. Today, it is withstanding that pain, that has transformed me into this beautiful statue today...which so many people are admiring...and singing praises of..

So my dear friend, when GOD gives you problems, don't shy away, asking Him to take your problems away, in fact be happy when he gives you problems, and welcome them with open arms, because he sends problems to you only because he loves you very much and it means that he is working on you to transform you into a much much more beautiful human being, whom the world will sing praises of and admire...

Monday, November 10, 2008

The Powers of the Mind

All over the world there has been the belief in the supernatural throughout the ages. All of us have heard of extraordinary happenings, and many of us have had some personal experience of them. I would rather introduce the subject by telling you certain facts which have come within my own experience. I once heard of a man who, if any one went to him with questions in his mind, would answer them immediately; and I was also informed that he foretold events. I was curious and went to see him with a few friends. We each had something in our minds to ask, and, to avoid mistakes, we wrote down our questions and put them in our pockets. As soon as the man saw one of us, he repeated our questions and gave the answers to them. Then he wrote something on paper, which he folded up, asked me to sign on the back, and said, "Don't look at it; put it in your pocket and keep it there till I ask for it again." And so on to each one of us. He next told us about some events that would happen to us in the future. Then he said, "Now, think of a word or a sentence, from any language you like." I thought of a long sentence from Sanskrit, a language of which he was entirely ignorant. "Now, take out the paper from your pocket," he said. The Sanskrit sentence was written there! He had written it an hour before with the remark, "In confirmation of what I have written, this man will think of this sentence." It was correct. Another of us who had been given a similar paper which he had signed and placed in his pocket, was also asked to think of a sentence. He thought of a sentence in Arabic, which it was still less possible for the man to know; it was some passage from the Koran. And my friend found this written down on the paper.
Another of us was a physician. He thought of a sentence from a German medical book. It was written on his paper.
Several days later I went to this man again, thinking possibly I had been deluded somehow before. I took other friends, and on this occasion also he came out wonderfully triumphant.
Another time I was in the city of Hyderabad in India, and I was told of a Brâhmin there who could produce numbers of things from where, nobody knew. This man was in business there; he was a respectable gentleman. And I asked him to show me his tricks. It so happened that this man had a fever, and in India there is a general belief that if a holy man puts his hand on a sick man he would be well. This Brahmin came to me and said, "Sir, put your hand on my head, so that my fever may be cured." I said, "Very good; but you show me your tricks." He promised. I put my hand on his head as desired, and later he came to fulfil his promise. He had only a strip of cloth about his loins, we took off everything else from him. I had a blanket which I gave him to wrap round himself, because it was cold, and made him sit in a corner. Twenty-five pairs of eyes were looking at him. And he said, "Now, look, write down anything you want." We all wrote down names of fruits that never grew in that country, bunches of grapes, oranges, and so on. And we gave him those bits of paper. And there came from under his blanket, bushels of grapes, oranges, and so forth, so much that if all that fruit was weighed, it would have been twice as heavy as the man. He asked us to eat the fruit. Some of us objected, thinking it was hypnotism; but the man began eating himself — so we all ate. It was all right.
He ended by producing a mass of roses. Each flower was perfect, with dew-drops on the petals, not one crushed, not one injured. And masses of them! When I asked the man for an explanation, he said, "It is all sleight of hand."
Whatever it was, it seemed to be impossible that it could be sleight of hand merely. From whence could he have got such large quantities of things?
Well, I saw many things like that. Going about India you find hundreds of similar things in different places. These are in every country. Even in this country you will find some such wonderful things. Of course there is a great deal of fraud, no doubt; but then, whenever you see fraud, you have also to say that fraud is an imitation. There must be some truth somewhere, that is being imitated; you cannot imitate nothing. Imitation must be of something substantially true.
In very remote times in India, thousands of years ago, these facts used to happen even more than they do today. It seems to me that when a country becomes very thickly populated, psychical power deteriorates. Given a vast country thinly inhabited, there will, perhaps, be more of psychical power there. These facts, the Hindus, being analytically minded. took up and investigated. And they came to certain remarkable conclusions; that is, they made a science of it. They found out that all these, though extraordinary, are also natural; there is nothing supernatural. They are under laws just the same as any other physical phenomenon. It is not a freak of nature that a man is born with such powers. They can be systematically studied, practiced, and acquired. This science they call the science of Râja-Yoga. There are thousands of people who cultivate the study of this science, and for the whole nation it has become a part of daily worship.
The conclusion they have reached is that all these extraordinary powers are in the mind of man. This mind is a part of the universal mind. Each mind is connected with every other mind. And each mind, wherever it is located, is in actual communication with the whole world.
Have you ever noticed the phenomenon that is called thought-transference? A man here is thinking something, and that thought is manifested in somebody else, in some other place. With preparations — not by chance — a man wants to send a thought to another mind at a distance, and this other mind knows that a thought is coming, and he receives it exactly as it is sent out. Distance makes no difference. The thought goes and reaches the other man, and he understands it. If your mind were an isolated something here, and my mind were an isolated something there, and there were no connection between the two, how would it be possible for my thought to reach you? In the ordinary cases, it is not my thought that is reaching you direct; but my thought has got to be dissolved into ethereal vibrations and those ethereal vibrations go into your brain, and they have to be resolved again into your own thoughts. Here is a dissolution of thought, and there is a resolution of thought. It is a roundabout process. But in telepathy, there is no such thing; it is direct.
This shows that there is a continuity of mind, as the Yogis call it. The mind is universal. Your mind, my mind, all these little minds, are fragments of that universal mind, little waves in the ocean; and on account of this continuity, we can convey our thoughts directly to one another.
You see what is happening all around us. The world is one of influence. Part of our energy is used up in the preservation of our own bodies. Beyond that, every particle of our energy is day and night being used in influencing others. Our bodies, our virtues, our intellect, and our spirituality, all these are continuously influencing others; and so, conversely, we are being influenced by them. This is going on all around us. Now, to take a concrete example. A man comes; you know he is very learned, his language is beautiful, and he speaks to you by the hour; but he does not make any impression. Another man comes, and he speaks a few words, not well arranged, ungrammatical perhaps; all the same, he makes an immense impression. Many of you have seen that. So it is evident that words alone cannot always produce an impression. Words, even thoughts contribute only one-third of the influence in making an impression, the man, two-thirds. What you call the personal magnetism of the man — that is what goes out and impresses you.
In our families there are the heads; some of them are successful, others are not. Why? We complain of others in our failures. The moment I am unsuccessful, I say, so-and-so is the cause of the failure. In failure, one does not like to confess one's own faults and weaknesses. Each person tries to hold himself faultless and lay the blame upon somebody or something else, or even on bad luck. When heads of families fail, they should ask themselves, why it is that some persons manage a family so well and others do not. Then you will find that the difference is owing to the man — his presence, his personality.
Coming to great leaders of mankind, we always find that it was the personality of the man that counted. Now, take all the great authors of the past, the great thinkers. Really speaking, how many thoughts have they thought? Take all the writings that have been left to us by the past leaders of mankind; take each one of their books and appraise them. The real thoughts, new and genuine, that have been thought in this world up to this time, amount to only a handful. Read in their books the thoughts they have left to us. The authors do not appear to be giants to us, and yet we know that they were great giants in their days. What made them so? Not simply the thoughts they thought, neither the books they wrote, nor the speeches they made, it was something else that is now gone, that is their personality. As I have already remarked, the personality of the man is two-thirds, and his intellect, his words, are but one-third. It is the real man, the personality of the man, that runs through us. Our actions are but effects. Actions must come when the man is there; the effect is bound to follow the cause.
The ideal of all education, all training, should be this man-making. But, instead of that, we are always trying to polish up the outside. What use in polishing up the outside when there is no inside? The end and aim of all training is to make the man grow. The man who influences, who throws his magic, as it were, upon his fellow-beings, is a dynamo of power, and when that man is ready, he can do anything and everything he likes; that personality put upon anything will make it work.
Now, we see that though this is a fact, no physical laws that we know of will explain this. How can we explain it by chemical and physical knowledge? How much of oxygen, hydrogen, carbon, how many molecules in different positions, and how many cells, etc., etc. can explain this mysterious personality? And we still see, it is a fact, and not only that, it is the real man; and it is that man that lives and moves and works, it is that man that influences, moves his fellow-beings, and passes out, and his intellect and books and works are but traces left behind. Think of this. Compare the great teachers of religion with the great philosophers. The philosophers scarcely influenced anybody's inner man, and yet they wrote most marvellous books. The religious teachers, on the other hand, moved countries in their lifetime. The difference was made by personality. In the philosopher it is a faint personality that influences; in the great prophets it is tremendous. In the former we touch the intellect, in the latter we touch life. In the one case, it is simply a chemical process, putting certain chemical ingredients together which may gradually combine and under proper circumstances bring out a flash of light or may fail. In the other, it is like a torch that goes round quickly, lighting others.
The science of Yoga claims that it has discovered the laws which develop this personality, and by proper attention to those laws and methods, each one can grow and strengthen his personality. This is one of the great practical things, and this is the secret of all education. This has a universal application. In the life of the householder, in the life of the poor, the rich, the man of business, the spiritual man, in every one's life, it is a great thing, the strengthening of this personality. There are laws, very fine, which are behind the physical laws, as we know. That is to say, there are no such realities as a physical world, a mental world, a spiritual world. Whatever is, is one. Let us say, it is a sort of tapering existence; the thickest part is here, it tapers and becomes finer and finer. The finest is what we call spirit; the grossest, the body. And just as it is here in microcosm, it is exactly the same in the macrocosm. The universe of ours is exactly like that; it is the gross external thickness, and it tapers into something finer and finer until it becomes God.
We also know that the greatest power is lodged in the fine, not in the coarse. We see a man take up a huge weight, we see his muscles swell, and all over his body we see signs of exertion, and we think the muscles are powerful things. But it is the thin thread-like things, the nerves, which bring power to the muscles; the moment one of these threads is cut off from reaching the muscles, they are not able to work at all. These tiny nerves bring the power from something still finer, and that again in its turn brings it from something finer still — thought, and so on. So, it is the fine that is really the seat of power. Of course we can see the movements in the gross; but when fine movements take place, we cannot see them. When a gross thing moves, we catch it, and thus we naturally identify movement with things which are gross. But all the power is really in the fine. We do not see any movement in the fine, perhaps, because the movement is so intense that we cannot perceive it. But if by any science, any investigation, we are helped to get hold of these finer forces which are the cause of the expression, the expression itself will be under control. There is a little bubble coming from the bottom of a lake; we do not see it coming all the time, we see it only when it bursts on the surface; so, we can perceive thoughts only after they develop a great deal, or after they become actions. We constantly complain that we have no control over our actions, over our thoughts. But how can we have it? If we can get control over the fine movements, if we can get hold of thought at the root, before it has become thought, before it has become action, then it would be possible for us to control the whole. Now, if there is a method by which we can analyse, investigate, understand, and finally grapple with those finer powers, the finer causes, then alone is it possible to have control over ourselves, and the man who has control over his own mind assuredly will have control over every other mind. That is why purity and morality have been always the object of religion; a pure, moral man has control of himself. And all minds are the same, different parts of one Mind. He who knows one lump of clay has known all the clay in the universe. He who knows and controls his own mind knows the secret of every mind and has power over every mind
Now, a good deal of our physical evil we can get rid of, if we have control over the fine parts; a good many worries we can throw off, if we have control over the fine movements; a good many failures can be averted, if we have control over these fine powers. So far, is utility. Yet beyond, there is something higher.
Now, I shall tell you a theory, which I will not argue now, but simply place before you the conclusion. Each man in his childhood runs through the stages through which his race has come up; only the race took thousands of years to do it, while the child takes a few years. The child is first the old savage man — and he crushes a butterfly under his feet. The child is at first like the primitive ancestors of his race. As he grows, he passes through different stages until he reaches the development of his race. Only he does it swiftly and quickly. Now, take the whole of humanity as a race, or take the whole of the animal creation, man and the lower animals, as one whole. There is an end towards which the whole is moving. Let us call it perfection. Some men and women are born who anticipate the whole progress of mankind. Instead of waiting and being reborn over and over again for ages until the whole human race has attained to that perfection, they, as it were, rush through them in a few short years of their life. And we know that we can hasten these processes, if we be true to ourselves. If a number of men, without any culture, be left to live upon an island, and are given barely enough food, clothing, and shelter, they will gradually go on and on, evolving higher and higher stages of civilization. We know also, that this growth can be hastened by additional means. We help the growth of trees, do we not? Left to nature they would have grown, only they would have taken a longer time; we help them to grow in a shorter time than they would otherwise have taken. We are doing all the time the same thing, hastening the growth of things by artificial means. Why cannot we hasten the growth of man? We can do that as a race Why are teachers sent to other countries? Because by these means we can hasten the growth of races. Now, can we not hasten the growth of individuals? We can. Can we put a limit to the hastening? We cannot say how much a man can grow in one life. You have no reason to say that this much a man can do and no more. Circumstances can hasten him wonderfully. Can there be any limit then, till you come to perfection? So, what comes of it? — That a perfect man, that is to say, the type that is to come of this race, perhaps millions of years hence, that man can come today. And this is what the Yogis say, that all great incarnations and prophets are such men; that they reached perfection in this one life. We have had such men at all periods of the world's history and at all times. Quite recently, there was such a man who lived the life of the whole human race and reached the end — even in this life. Even this hastening of the growth must be under laws. Suppose we can investigate these laws and understand their secrets and apply them to our own needs; it follows that we grow. We hasten our growth, we hasten our development, and we become perfect, even in this life. This is the higher part of our life, and the science of the study of mind and its powers has this perfection as its real end. Helping others with money and other material things and teaching them how to go on smoothly in their daily life are mere details.
The utility of this science is to bring out the perfect man, and not let him wait and wait for ages, just a plaything in the hands of the physical world, like a log of drift-wood carried from wave to wave and tossing about in the ocean. This science wants you to be strong, to take the work in your own hand, instead of leaving it in the hands of nature, and get beyond this little life. That is the great idea.
Man is growing in knowledge, in power, in happiness. Continuously, we are growing as a race. We see that is true, perfectly true. Is it true of individuals? To a certain extent, yes. But yet, again comes the question: Where do you fix the limit? I can see only at a distance of so many feet. But I have seen a man close his eyes and see what is happening in another room. If you say you do not believe it, perhaps in three weeks that man can make you do the same. It can be taught to anybody. Some persons, in five minutes even, can be made to read what is happening in another man's mind. These facts can be demonstrated.
Now, if these things are true, where can we put a limit? If a man can read what is happening in another's mind in the corner of this room, why not in the next room? Why not anywhere? We cannot say, why not. We dare not say that it is not possible. We can only say, we do not know how it happens. Material scientists have no right to say that things like this are not possible; they can only say, "We do not know." Science has to collect facts, generalise upon them, deduce principles, and state the truth — that is all. But if we begin by denying the facts, how can a science be?
There is no end to the power a man can obtain. This is the peculiarity of the Indian mind, that when anything interests it, it gets absorbed in it and other things are neglected. You know how many sciences had their origin in India. Mathematics began there. You are even today counting 1, 2, 3, etc. to zero, after Sanskrit figures, and you all know that algebra also originated in India, and that gravitation was known to the Indians thousands of years before Newton was born.
You see the peculiarity. At a certain period of Indian history, this one subject of man and his mind absorbed all their interest. And it was so enticing, because it seemed the easiest way to achieve their ends. Now, the Indian mind became so thoroughly persuaded that the mind could do anything and everything according to law, that its powers became the great object of study. Charms, magic, and other powers, and all that were nothing extraordinary, but a regularly taught science, just as the physical sciences they had taught before that. Such a conviction in these things came upon the race that physical sciences nearly died out. It was the one thing that came before them. Different sects of Yogis began to make all sorts of experiments. Some made experiments with light, trying to find out how lights of different colours produced changes in the body. They wore a certain coloured cloth, lived under a certain colour, and ate certain coloured foods. All sorts of experiments were made in this way. Others made experiments in sound by stopping and unstopping their ears. And still others experimented in the sense of smell, and so on.
The whole idea was to get at the basis, to reach the fine parts of the thing. And some of them really showed most marvellous powers. Many of them were trying to float in the air or pass through it. I shall tell you a story which I heard from a great scholar in the West. It was told him by a Governor of Ceylon who saw the performance. A girl was brought forward and seated cross-legged upon a stool made of sticks crossed. After she had been seated for a time, the show-man began to take out, one after another, these cross-bars; and when all were taken out, the girl was left floating in the air. The Governor thought there was some trick, so he drew his sword and violently passed it under the girl; nothing was there. Now, what was this? It was not magic or something extraordinary. That is the peculiarity. No one in India would tell you that things like this do not exist. To the Hindu it is a matter of course. You know what the Hindus would often say when they have to fight their enemies — "Oh, one of our Yogis will come and drive the whole lot out!" It is the extreme belief of the race. What power is there in the hand or the sword? The power is all in the spirit.
If this is true, it is temptation enough for the mind to exert its highest. But as with every other science it is very difficult to make any great achievement, so also with this, nay much more. Yet most people think that these powers can be easily gained. How many are the years you take to make a fortune? Think of that! First, how many years do you take to learn electrical science or engineering? And then you have to work all the rest of your life.
Again, most of the other sciences deal with things that do not move, that are fixed. You can analyse the chair, the chair does not fly from you. But this science deals with the mind, which moves all the time; the moment you want to study it, it slips. Now the mind is in one mood, the next moment, perhaps, it is different, changing, changing all the time. In the midst of all this change it has to be studied, understood, grasped, and controlled. How much more difficult, then, is this science! It requires rigorous training. People ask me why I do not give them practical lessons. Why, it is no joke. I stand upon this platform talking to you and you go home and find no benefit; nor do I. Then you say, "It is all bosh." It is because you wanted to make a bosh of it. I know very little of this science, but the little that I gained I worked for thirty years of my life, and for six years I have been telling people the little that I know. It took me thirty years to learn it; thirty years of hard struggle. Sometimes I worked at it twenty hours during the twenty-four; sometimes I slept only one hour in the night; sometimes I worked whole nights; sometimes I lived in places where there was hardly a sound, hardly a breath; sometimes I had to live in caves. Think of that. And yet I know little or nothing; I have barely touched the hem of the garment of this science. But I can understand that it is true and vast and wonderful.
Now, if there is any one amongst you who really wants to study this science, he will have to start with that sort of determination, the same as, nay even more than, that which he puts into any business of life.
And what an amount of attention does business require, and what a rigorous taskmaster it is! Even if the father, the mother, the wife, or the child dies, business cannot stop! Even if the heart is breaking, we still have to go to our place of business, when every hour of work is a pang. That is business, and we think that it is just, that it is right.
This science calls for more application than any business can ever require. Many men can succeed in business; very few in this. Because so much depends upon the particular constitution of the person studying it. As in business all may not make a fortune, but everyone can make something, so in the study of this science each one can get a glimpse which will convince him of its truth and of the fact that there have been men who realised it fully.
This is the outline of the science. It stands upon its own feet and in its own light, and challenges comparison with any other science. There have been charlatans, there have been magicians, there have been cheats, and more here than in any other field. Why? For the same reason, that the more profitable the business, the greater the number of charlatans and cheats. But that is no reason why the business should not be good. And one thing more; it may be good intellectual gymnastics to listen to all the arguments and an intellectual satisfaction to hear of wonderful things. But, if any one of you really wants to learn something beyond that, merely attending lectures will not do. That cannot be taught in lectures, for it is life; and life can only convey life. If there are any amongst you who are really determined to learn it, I shall be very glad to help them.

Meditate Everyday - Sri Sri

"Nothing can take away your inner bliss. This is the secret of life."

Maun (silence), yog and dhyan (meditation) awaken our potential. That is why it's important that everyone does dhyan for a while. There was a time, about 20 to 25 years ago, when people abroad thought dhyan was something like a UFO; some unidentified object. The respect that our ancestors had given this knowledge, in our country, was missing. Today, times have changed, the world over. Our traditions, culture, values are all disappearing. A lot of hard work was involved in creating these value systems. We have to explain everything in a scientific manner.

Yog and Vedanta have been referred to as the highest forms of knowledge and that is what they are. The inner space or your inner form can be experienced through them. All of you do a bit of dhyan everyday. Complete rest - not sitting and thinking. Just complete rest. Your brain benefits very much from this. Dhyan becomes a kind of shield against all illnesses.

There should be a concern in us for society we live in. What is happening? I ask those terrorists "Tell me what you want. Come, stand in front of me and we will see. Instead, you go and plant bombs at various places and harm so many innocent people. What do you get out of spreading terror?" Even animals don't kill without a reason. Here, without any reason, they go and kill people. And we seem to have got used to it. We have become numb. If we are spiritual, it must not be so. It is your work to awaken people.

It has been over six decades since the holocaust in Germany. Even today, demonstrations are held, the same topic is brought up again and again: perhaps, a bit too often. It is not necessary to talk about it so much. But they do it so that society does not forget what happened; they talk about it so that it does not happen again. So we also have to do this. India is one of the most tolerant countries in the world. The tolerance that we seen in India is not found anywhere else, not even in the most advanced nations. If someone starts spreading terror in such a country, that person should get some sort of punishment. They need to be taught a lesson. Tolerance does not mean weakness. We cannot use tolerance as an excuse to not raise our voices. It is important that we speak out. Isn't that so?

But only screaming will not help; we must use our minds to make the right strategy.We need strategy to solve any problem. The Mahabharata battle was won due to strategy. Only Shakti is not enough: we need bhakti (devotion), mukti (freedom), shakti (strength) and yukti (strategy). All four are needed. For success in life, we need bhakti and mukti. Without mukti, there's no bhakti. Mukti and bhakti make life fulfilling and beautiful. Shakti and yukti are necessary for surviving in society. If you are peaceful, yukti will awaken within you. This is the secret to a happy, healthy and meaningful life; given a very long title!

How many of you drive? Imagine you are sitting in a car and your foot is on the accelerator. You are holding the steering wheel and there is no brake or clutch. The car is moving. You see your home and say, "my home, my home," and keep pressing down on the accelerator. You have to go shopping, you've reached the shop, but your foot is on the accelerator. Your hands are on the steering wheel and your foot is on the accelerator: we are in the situation. We don't stop where we have to and when we reach the place we want to go to, we're still pressing down on the accelerator. A car needs both the brake and the accelerator. If a car has only a brake, it won't move. If it has only an accelerator, there will be an accident or you will go mad. Life needs a goal, an aim. This is the accelerator. That's fine, have wishes. You want mukti, that is also a wish. You want to give the children a good education, that is also a wish. These are all wishes; but sometimes the brake is also important.

Feverishness has to be controlled. You need to calm down. Feverishness has to be reduced in order to be able to discriminate; the brake will have to be used. Our ancestors understood that eating all through the month was not good. So one day was kept aside for fruits and water only: that was the brake.People used to be healthy: they did not fall ill as often as we do. Those who are hungry are not so ill. The ones who overeat are ill. So use the brake at times. When you have to get off at a shop, use the brake. Stop the car. We need to know how to stop the mind. Don't keep this doubt in your mind, "Will I be successful or not?" You will reap according to the type of seed you sow in the cosmos. They say there are some devtas around us, asthu devtas, who say "Tathastu" (So be it) to whatever we say or think. Don't doubt the good in your mind: good will happen.

Depending on the situation, we must accept whatever is happening around us. If we are sitting in dhyan and a phone is ringing somewhere, we must accept it instead of getting irritated. Take it as background music! As Shri Krishna says in the Bhagvad Gita, as long as something or the other is occupying our mind, we cannot go into dhyan. So surrender your sankalpa during dhyan. After dhyan, when you are working on something, put everything into it. We do the opposite: during dhyan, we keep thinking about all we have to do and while working we think that God will look after everything. As God wills: if terrorists come, that means it is God's will. This is stupidity. Put everything into any work you do. Spread that inner strength that you acquire through dhyan. Spread it everywhere. Spread it in the Dharmakshetra. This is the essence of the Gita.

People feel that our work is related to dhyan, then why are we getting involved with other things in society. There was a problem in Amarnath, why were we involved? I said, "When someone's house is burning, I'm not going to wait for an invitation to go and help." This is our duty. Won't you fulfill your duty? This is our nature, to help people in need. If you see someone has fallen, you won't think before helping that person. Compassion and love are programmed into us, we don't have to learn these things. So let us act according to our nature.

In Amarnath, at a height of 13,000 feet, 66 people died during the pilgrimage this year. We were told that all medical facilities, including doctors and hospitals, are available over there. When I went there, I saw a tiny tent with a table for medicines in one corner and seating space for a doctor. The tent could not even accommodate two extra people. If it rains, even the tablets will become syrup!
Such is the situation. Even a doctor will run away. There's no sign of any hospital. People there say it's been going on for so long, what is the need to improve now? The yatra has been going on for centuries. That is not the point; earlier very few people went for the Amarnath yatra. These days many people want to go. Nowadays there are toilets in every home; earlier people went to the fields. People don't object while making toilets, then why objections about a hospital? All the traders in Jammu stuck to this movement and that is why it gained momentum and was finally successful. Even their children stood up for this. But when you go to Srinagar, they say, "This is not our goal. We want the army removed. We want freedom." It is the common man who suffers in these political games; innocent people die. We, the citizens, should not be quiet. We must work for society; what do you say?

When you sit and think, "When will I get happiness," you won't get it. When you see your happiness in the happiness of others, that's when you will be truly happy. That is what 'Manushya' means: feeling pain when others are in pain and feeling happy when others are happy. We do the opposite: we are happy when others are in pain and sad when others are happy. This is the trait of a 'Danav' or devil. This is the mentality of a terrorist. They feel they have got everything when others are suffering because of them, whereas they have got nothing. Even you will become part of the dust one day. Then you will get the same punishment. These people will never attain 'Jannat' or heaven, never. Feeling pain when others are in pain feeling happy when others are happy, these are human traits. Someone who does not feel this way, has no heart. We should be sensitive, but not too sensitive either; if someone is wounded, you must not sit there and start crying, your hands and feet trembling. The method used to bring about the required balance is known as dhyan. Everyday, for some time, become an unidentified flying object. The flight of the spirit that you will feel within you is something that nobody else can understand. You must experience this flight.

For peace, just say Shiva, Shiva, Shiva. When you say "shhhh" it means silence. When you say "wah" it means wonder. You go anywhere, in any country, the meaning of these two expressions is the same. So when the ancient sages did dhyan, they felt silence and wonder from within. Shiva. There is nothing like the atman in this world. It is the Shiva tatva. Shivam, shantam, advaitam, chaturtam… these are the traits worth knowing. Once you are aware of these, nothing in the world can move you from your path. Nothing can take away your inner bliss. This is the secret of life.

While dying, two questions will come before you; how much love did you give and how much knowledge did you gain? How much knowledge did you gain about yourself? Who are you?