Habits

Very Interesting Diamonds r hard...but not the hardest 2 break. What is the hardest thing 2 break then? The answer is: HABIT! If u break the H, u still have A BIT. If u break the A, u still have BIT. If u break the B, u still have IT! Hey, even after u break the T in IT, There is still the 'I'. & that (I) is the root cause of all the problems. Now u know why HABIT is so hard to break....

Urgently needed

URGENTLY NEEDED. . ....... Not Blood, but An ELECTRICIAN, to 'restore the current' between people, who do not speak to each other anymore. . . An OPTICIAN, to 'change the outlook' of people. . . An ARTIST, to 'draw a smile' on everyone's face. . . A CONSTRUCTION WORKER, to 'build a bridge' between angry neighbours & relatives. . . A GARDENER, to 'cultivate good thoughts' . . . & Last but not the least A MATHS TEACHER, for all of us to relearn how to 'count' our blessings everyday . . .

5 more mins

5 more minutes.. A woman sat down next to a man on a bench near a playground at West Coast park one fine Sunday Morning. "That's my son over there" she said, pointing to a little boy in a red T-shirt who was gliding down the slide. "He's a fine looking boy," the man said. "That's my son on the swing in the blue T-shirt." Then, looking at his watch, he called to his son. "What do you say we go, Jack?" Jack pleaded, "Just five more minutes, Dad. Please? Just five more minutes." The man nodded and Jack continued to swing to his heart's content. Minutes passed and the father stood and called again to his son. "Time to go now?" Again Jack pleaded, "Five more minutes, Dad. Just five more minutes." The man smiled and said, "O.K." "My! You certainly are a patient father," the woman responded. The man smiled and then said, "My older son John was killed by a drunk driver last year, while he was riding his bike near here. I never spent much time with John and now I'd give anything for just five more minutes with him. I've vowed not to make the same mistake with Jack. He thinks he has five more minutes to swing. The truth is, I get Five more minutes to watch him play." Life is not a race. Life is all about making Priorities. What are your priorities? Give someone you love, FIVE more minutes of your time, no matter how busy you are and you will have no regret forever. Once you have lost it, it shall be lost FOREVER.... Life can only be understood backwards; But it must be Lived forwards. LIVE LIFE BEFORE YOU LEAVE LIFE... FIVE More Minutes

Why did Krishna choose Arjuna over Bhishma, Drona & Karna?

March 21, 2013 by rajesh108 12 Comments

The Mahabharata is arguably the greatest work of literature in the world. No other work brings out the complexity of human problems in such a profound and entertaining way. It shows us the application of philosophy when it comes to deciding between the right and wrong in such cases where the answer is not straightforward.

Four of the most striking characters in the Mahabharata are Arjuna, Karna, Drona and Bhishma . These men were perhaps the four greatest warriors of the era and were also well learned and had firm principles by which they lived. They lived their life by different values and their lives came to very different ends. The Mahabharata shows that all four men were great in their own way, but three of them failed in doing what is truly right and therefore came to futile ends, their lives not serving the greater good.

Out of the four characters, Arjuna is the character who stands out as the hero who future generations of Hindus admire the most. The other three are remembered as tragic heroes. Their names are not associated with the same awe and respect as that of Arjuna. They all met sad deaths on the battlefield, fighting on the side of evil despite knowing in their hearts that they were doing wrong.

There is a fundamental difference in the outlook and character of these four great men that was responsible for their different outcomes.

Karna

Karna was a great warrior, considered an equal of Arjuna. And in sticking to one’s principles, Karna appeared more steadfast compared with Arjuna. But in Karna’s life there was one fatal flaw. He made his friendship and loyalty to Duryodhan higher than anything else, even higher than right and wrong, and even higher than God. While loyalty is a great value, in such cases when it overrides one’s sense of dharma and even the direct calling of the Divine in the form of Shri Krishna, such loyalty leads one to a tragic end.

Karna used all his strength to serve his friend Duryodhan, without even one selfish thought for himself. However, his loyalty was so blind that he would even follow his friend when he was doing something totally wrong, selfish and harmful to others. This shows that loyalty to another person can lead even a great man to a tragic end. Dharma, and the call of God, must always be greater than loyalty to another person. Karna knew what he was doing was wrong and paid the price for it.

Karna put loyalty to Duryodhan as his highest principle. His tragic story warns us to choose loyalties wisely. Only Krishna deserves such unflinching loyalty.

Bhishma

Bhishma was another person who never performed a selfish action in his whole life. He was mighty, learned and respected. But he too ended up fighting on the side of adharma, and came to a tragic end. He was actually an impediment to the establishment of a righteous kingdom. Why? Because he put his personal oath on a pedestal and made it the focus and obsession of his life.

That oath was that he would unquestioningly follow and do the bidding of whoever was the king of Hastinapur (Delhi). This vow, he would never break as long as he lived, even when it involved fighting his own beloved nephews who he knew had done nothing wrong.

Sticking to a vow is important, especially today when people make promises and break them the very next day. But the Mahabharata demonstrates that if attachment to a personal vow becomes an insurmountable impedement that prevents one from doing what is clearly the right, and ends up making a person serve evil, such a vow should be discarded and set aside.

Bhishma put his personal vow above anything else, even when that vow became an instrument of evil. He disregarded Krishna’s advice, which was that to drop the vow for the greater good.

Drona

Drona was an employee of the king of Hastinapur, who happened to be Dhitirashtra, the father of Duryodhana. He was employed to teach all the princes of that kingdom in the art of warfare and statecraft, and was considered the very greatest teacher of the era. For his services, he was remunerated handsomely. Before he got this job, he was very poor and therefore was very grateful to the King for employing him.

When Duryodhan was doing wrong, Drona was fully aware of it. On some occasions he even tried to stop Duryodhan, at which Duryodhan would say: “Do not bite the hand that feeds you.”

When the battle finally dawned, Drona fought on Duryodhan’s behalf and was eventually slain in a scheme engineered by Krishna. Drona, despite being an outstanding warrior, and well versed in morality, put his loyalty towards his employer before the more important and fundamental question of dharma. Despite knowing better, he never quite had the guts to just leave and tell the king – “Enough is enough, what you are doing is wrong, I will not support you anymore.” He was too afraid of being called ungrateful.

Drona put his loyalty towards his employer above the bidding of Shri Krishna who tried to tell Drona not to keep supporting the side of evil just because of his loyalty to his employer.

Arjuna

Arjuna was a great man. Yet he had weaknesses that were actually absent in Karna, Bhishma and Drona. He was in some ways foolhardy, saying and doing several stupid things that could have landed his brothers and himself in serious trouble.

For example, at one point, Arjuna had made a vow that he would take the life of anybody who insulted his ‘Gandiva bow’, which he was exceedingly proud of. During the Mahabharata war, it happened to be Arjuna’s eldest brother and leader, Yuddhistir, who dealt the fatal insult.

Arjuna drew his sword and was about to kill his own brother for fulfilling his promise, and was restrained only by Krishna’s presence. To prevent Arjuna from committing this rash act, Krishna suggested that instead of killing Yuddhistir, Arjuna should insult him in public, as this is as bad as death for a warrior. Arjuna did this; but then felt bad for insulting such a virtuous person as Yuddhistir, and said that he would commit suicide as there was no point even being alive after doing something so vile as insulting his own brother in public! Once again, it was only Krishna’s presence which restrained Arjuna. Krishna eventually talked Arjuna out of suicide, but Arjuna was sad that he had not kept his own word,and felt very bad. Krishna gave Arjuna a loophole. According to dharma, praising yourself in public is a sin that is as bad as one’s own death. So Krishna said to Arjuna that just praise yourself in public, and your vow will be fulfilled. And thus were the lives of both Arjuna and Yuddhistir saved!

Yet despite this foolhardy streak in his character, Arjuna is the one who is etched upon the heart of humanity as the ideal to which to aspire.

This story illustrates that while Arjuna was far from perfect, he had one overriding quality which sets him above and apart from the others. To Arjuna, it was Krishna’s words that were absolute. He would follow Krishna’s words even at the expense of other principles or promises that he held dear. Therefore he had the grace and favour of Krishna’s guidance throughout his life.

Therefore, Arjuna’s fate was to be the hero of the era, and the instrument of God in being the restorer of dharma to society, rather than a tragic figure who ended up wasting their huge life potential in fighting on behalf of a fake cause. Arjuna put Krishna as his highest guide and ideal, and despite his faults, stands out as the most successful and glorious of the four.

Conclusion

The comparison between Karna, Drona, Bhishma and Arjuna shows us that while we can admire a person’s loyalty to a friend, loyalty to their employer and dedication to their principles or promises, all of these things must never be allowed to become an obstacle in doing what is truly for the benefit of the greater good. Krishna, the divine guide, will always shower his grace on people who will put Him first, and thus we remember Arjuna as the true hero above any of his contemporaries.

Purusharthas: the four great aims of life

March 17, 2013 by rajesh108 2 Comments

Intro

Hinduism has traditionally regarded four basic aims of life. These are called “Purusharthas”, and are as follows:

1. Kama (pleasure and desire)
2. Artha (material wellbeing and wealth acquisition)
3. Dharma (righteousness, duty and order)
4. Moksha (spiritual liberation, union with the Supreme)

This article gives an overview and further insight into the Four Purusharthas.

Fulfilling and Balancing the Purusharthas

The civilisation of the Hindus founded itself upon the idea of a fulfillment and harmonising of these four motives. The culture was built in order to support these things in life, in their right balance. Each is considered more important than the previous (Moksha is beyond Dharma, which is in turn higher than Arthaand Kama). Yet all four were considered important in the development of individual and society.

We can see from this, that the accusation that has more than once been hurled against Hinduism – that it denies all value to life, detaches people from worldly interests and insists on the unimportance of material well being is unfounded.

It was accepted that for all but very few people, the achievement of Kama, Artha and Dharma must come before the final quest for spiritual realisation. A person must enjoy in some measure what worldly life has to offer, pay off debts to society and do one’s bit in maintaining a healthy communal life before turning away from the transient world and attaching ourselves to the Changeless Reality that lies veiled beyond material existence, which alone can give everlasting joy.

The pursuing of wealth and pleasure were given their place in the scheme of life. But these impulses were not allowed to become primary motive forces for society or to go out of control (as they have in the West today). The efforts towards fulfilling Kama and Artha were placed in the context of dharmaand were therefore made noble. Hindus recognised that a life governed excessively by self-will, passion, sense-attraction, self-interest and desire cannot be the natural whole of human existence. It cannot lead to lasting happiness, as we see in societies where this has been allowed to happen.

Development of the Hindu civilisation to its apex

It was on this first firm and noble basis that Hindu society grew to its maturity and became a thing rich, splendid and unique. It grew to astonishing heights of culture and civilisation; it lived with a noble, well-based, ample and vigorous order and freedom; it developed a great literature, sciences, arts, crafts, industries; it rose to live the highest and noblest ideals, including knowledge, grandness, heroism and braveness, kindness, service and human sympathy and oneness; it laid the inspired basis of wonderful spiritual philosophies; it discovered the secrets of external nature and discovered and lived the boundless and miraculous truths of the inner being; it fathomed the inner truths and understood and possessed the world.

Disturbance of the balance and subsequent decline

As the civilisation grew in size and complexity some tendencies began to crystallise that upset the healthy balance of life’s goals that enabled the earlier society to develop. There grew an exaggerated stress on one or the other purusharthas without a harmonisation of the whole. Society became more artificial and complex, less free and noble, more of a bond on the individual, less a field for individual expression, growth and evolution. The old fine integral harmony gave way. Artha and Kama, wealth/acquisition and pleasure/desire, were sometimes chased without the uplifting touch and emphasis of Dharma. The concept of Dharma itself became spoiled – it became so rigid so as to stand in the way of the freedom of spirit. Moksha was pursued to the hostility of life and not as its crowning glory (i.e. people who were pursuing spirituality became totally divorced from life, and people saw spirituality as something irrevocably divorced from the rest of life – a tendency which the Gita warns against). This weakened society and made it prey to degenerative, and later on aggressive forces.

But even so some strong basis of the old knowledge did remain and kept alive the soul of the Hindu civilisation. It inspired, provided meaning to and kept alive the hopes of the people even in the darkest days of Hinduism. It is such that Hindus alone out of all ancient civilisations still exist today having lived an unbroken continuous collective life.

The importance and application of the Purusharthas in today’s world

An understanding and balance of the Purusharthas is important to our individual and collective life as we move forward into the future. The way that the world is currently moving in is towards the blind imitation of Western society – where the tendencies to pursue the values of Kama and Artha at the expense of any sense of Dharma is very high, and is even endangering our planet. For example, economic gain without sense of the necessity of maintaining the cosmic order is what has led to the world’s environmental crisis. Life without a concept of Dharma has not created any lasting sense of happiness in the people who live like this. One only needs to point at the huge increase in psychological problems in the lives of people in the West to demonstrate this. On an individual level, pursuing Kamaand Artha alone can never truly lead to a feeling of lasting satisfaction, because it is their nature to multiply their desire the more they are indulged in. Yet when permeated with the idea of Dharma, their pursuit is transformed into something noble, beautiful and of a more enduring value. Yet what isDharma? Most of us are not familiar with the term and what it practically means. We need to rediscover our understanding of Dharma on multiple levels (individual, social, national) and what it means to live byDharma.

The pursuing of Moksha or inner spiritual endeavour is still alive in some sections of Hindu society (and in fact has even been rediscovered by the West, through an influx of many Hindu and Buddhist teachers into the west, some of whom have vast followings). But the quest for Moksha and its value as the highest goal of human life is not understood amongst most Hindus, nor widely taught. The tendency amongst spiritual aspirants to have a disdain and lack of meaningful involvement in society still exists. This needs to be redressed. As Sri Aurobindo once said “we can’t take the best minds out of society and then still expect society to flourish”.

One thing is for sure, the concept of the Purusharthas, the Four Great Aims of Human Endeavour, and the harmonisation of these aims, is something that is of value as long as society exists. A study of them and application of them today offer many possibilities through which we can create a grander, more beautiful and more meaningful existence.

The debts of Dharma, have you paid yours?

June 9, 2013 by rajesh108 2 Comments

No we’re not talking about credit cards, loans and mortgages here, but totally different kinds of debts, of an ethical and spiritual nature.

Since ancient times, Hindu thought has recognised various debts (rins) that play an important part in dharmic values. It is said that each person is born with these debts and must repay them in order to live a fulfilled and complete life. These debts are not meant to be a burden, but are a recognition and expression of gratitude for the numerous gifts that we receive from the world often taken for granted. A person who takes from the world without giving something back is looked upon very unfavourably, and incurs further karmic bondage. The Bhagavad Gita is quite emphatic about such a person: “Evil is his being, sensual is his delight, in vain, O Partha, that man lives”.

The following are the main debts, together with a brief explanations of their significance:

Deva Rin – debt to the Deities

The air we breathe, the processes of digestion, sleep, renewal, growth, our access to light and the nourishing foods that nature provides are all gifts we usually would take for granted. From the moment of birth, and every moment of life thereafter, our existence is sustained by the interaction of a huge number of forces, material and divine. Hindu thought holds these forces to be endowed with consciousness , and to be eternal. They are characterised as deities, divine forces of consciousness which exist eternally. We are indebted to them for the gift and sustenance of our life, and we should honour them by do our part in the cosmic process, looking after the planet, and leaving it in a better state than we received it in. In some sacred Hindu sacred texts there is separately mentioned debt towards the environment, plants and animals, with whom we are interdependent (Bhuta Rin), but generally this can be encompassed under Deva Rin. Fulfilling Deva Rin is associated with Vedic fire ritual and worship, however the true message underlying these is having a sense of gratitude and spending some of our time working in a spirit of sacrifice, that is working selflessly for the betterment of the world.

Pitri Rin –debt owed to one’s ancestors

A human being is born indebted to his parents and ancestors as they have propagated their lineage and are the cause for birth. One repays this debt in a number of ways:

– By continuing the lineage – by having children and bringing them up to understand and undertake the same responsibility.

– By continuing what is good and pure in the culture and customs of one’s ancestors. For example, Lord Rama’s family, the Raghu dynasty, had certain noble traditions. By living by these traditions (such as always keeping one’s word), Lord Rama was fulfilling this Pitri Rin.

– By keeping the aims and aspirations alive, or fulfilling the unfulfilled aims and aspirations of recent or distant ancestors.

Rishi Rin – debt owed to the Sages

We benefit from the accumulated knowledge of the ancient and modern Hindu sages. Because of them we have access to teachings and values that can enable us to attain attain inner peace, direction, meaning, family values, social cohesion, and an unparalleled enlightened tradition of open enquiry into the nature of the truth. We are thus indebted to the sages, and we pay this debt by learning and helping propagate this wisdom, and where possible by adding to it in what way we can.

I would extend this Rishi Rin to include all persons who have contributed to humanity’s sum of total knowledge, which benefits us on a day to day basis. For example, advances in science, sanitation, medicine have transformed out world, and there are so many things that we take for granted that have only been possible by the years of study and research that certain great individuals undertook. Having benefited from their work we are in a sense indebted. We can repay this debt in a number of ways, for example by patronising learning and honouring people of knowledge.

Relevance today

This is a brief exposition of a potentially complex subject. These debts make a person look with a sense of responsibility towards the world, and encourage a person to contribute something in return for all the blessings showered upon us.

These concepts are thousands of years old but still have a message today. In a world in which discourse in centred around rights (which I don’t mean to detract from the importance of), it is important to consider our obligations and duties to bring balance and fulfillment. Indeed Vedic ideas such as this can create a fundamental shift in human behaviour and attitude.

In deciding how these ideas are relevant to your own life, remember that Hinduism of today is a vast array of philosophy, ritual and worship that gives a lot of freedom to its followers in deciding how they apply its principles to their own lives. This means you have to think more think for yourself. But fear not – provided that an individual gives sincere thought to such important matters and make conscientious decisions in how to live their lives he/she will be looked upon favourably by Dharma.

Meaning of Pranaama

By Pandit Roop Sukhram with Pandit

“THE TRUE MEANING OF PRANAAMA.”

Rig Veda 6.49.10:
Bhuvanasya Pitaram geerbhira-abhee Rudram divaa vardhayaa Rudram-aktou. Brihantam-rishvam-ajam sushumnama-ridhagghuvéma kavinéshitaasah. Translation:

“To the Father of the universe, we utter songs of praises, the Supreme Rudra, Bestower of light; the very Rudra who was there in the beginning when everything was in darkness.

The Almighty, Blissful, Unborn, Self-sustaining Lord, whose glories are hymned by eloquent Sages.”

Pranaama is not simply a greeting. It is much more than an imaginary gesture of offering one’s self in prostration to the feet of another. It is a salutation of the highest order, in which one instantly accomplishes union with God, through being in union with another (Page 207 - Shree Rig Veda Samhitaa).

Pranaam: “The Divinity in me honors the Divinity within you, through the common source of the Supreme Light that is in both of us.” This is the “simple” meaning of Pranaama.

However, although the word Pranaama is used simply as a term of greetings, the quintessence and doctrine of the usage of this unique word is not quite as “simple” when the true concept of the meaning is revealed.

For millennia, Hindus have always been quite elaborate in their reverence and respect for every living being and especially towards each other as humans; irrespective of color or class. It is through this very concept the Scriptures noted:

“Atithi Dévö Bhava – A guest is God.” In fact, not only have our ancient Rishi - Seers left no stone unturned to ensure the principles of absolute respect for each other, but they have integrated a doctrine of everyday practice that is imbued from the first stage of infancy.

A concept that has been generated with the highest regards of science and Spirituality. Therefore, to have knowledge of this principle, it is necessary for us to understand the science of Yöga and its effects on the human mind and body.

The system of yoga that is so common in the world today has its origin in Hatha Yöga, a branch of the Hindu system of Yöga that was created by no other than Lord Shiva.

According to the ancient Hindu text Siddha Siddhanta, the word Hatha is derived from two Samskrita syllables “Ha – sun” and “Tha – moon.” It is the principle of uniting two opposites, the positive and the negative, the sun and the moon as amplified in the above mantra stating that Lord Rudra, who was there in the beginning when everything was “Aktou - total darkness,” by His blissfulness, He caused or bestowed “Divaa – light of the day.”

Hence, the merging of night and day, darkness and light holds within the glories of Bhagavan Shiva, as sung by great Sages. The science of Hatha Yöga uses various Aasana – postures and Praanaayaama – Conscious Breathing, along with mental focus to develop awareness, flexibility, strength and relaxation by enhancing the alignment and balance of cognitive skills and positive actions.

From a purely Hatha Yöga standpoint, there are five Vaayu or Pañch Praanaha - Vital Airs or Element Force: Praana, Apaana, Samaana, Udaana & Vyaana that governs the physical and mental energies of every living being.

Praana and Apaana function opposite of each other and can be related to inhaling and exhaling. Praana entering the human body energizes, while Apaana is the opposite force that expels. When greeting another with the word Pranaama, it is necessary that one must clasp the hands in “Añjalee Mudra - clasp the palms of the hands together” and bow at the same time while uttering Pranaama. This is known as Pranaama Añjalee.

The word Pranaama is derived from two Samskrita verbs: Prasüté – to produce, and An’yaté – to breathe.

Hence, “Pranam” literally means “to bend or bow before another, to make obeisance or to offer salutation by bowing, to salute reverentially and to be humble.”

This simple movement of the body causes one to bend forward and curving the body so that the chin approaches the chest while clasping the hands and uttering the word Pranaama. As such, the body inhales and exhales in a manner that contracts and expands the solar plexus, which in turn stimulates both the Bindu Chakra – Moon Ganglion, and the Müladhaara Chakra – Root Ganglion of the human body, of which according to Hatha Yöga, Lord Shiva is the presiding deity of both Chakra.

This posture of the human body while uttering the word Pranaama permits the meeting of Praana and Apaana, the positive and negative energies or vital forces of the body. This is the highest state of balance and it is referred to as Yög’astha.

The state of “Yög’astha – Union of Divine Discipline” can be seen as the moment that absolute commune was established between Arjuna and Lord Krishna. Hence, this state can also be likened to Kriyaa-yöga – The state where all focus is in harmony. “Ayam Aatmaa Brahma – The Aatmaa is God.”

This concept is further amplified in Shvétaashvatara Upanishad 6.11: “Ékö Dévaha sarva-bhütéshu güdhaha. Sarva-vyaapee sarva bhüt-antar-aatmaa – The One Universal Soul that pervades all is hidden in all beings as the Inner Self of them all.”

Thus, my ‘Ansh – Divine Particle’ offers salutation to the Divine Particle (God) within you” (as explained above). Therefore, like Arjuna and Shree Krishna, we merge in Divine Union. This is the truth, essence, doctrine and a detailed reminder of the science known as Pranaama.

Thus, whenever we offer Pranaama, please bear in mind that it is not simply a greeting, but a Divine salutation, in which we recognize the innate Divine function of Lord Shiva within each other, and with full confidence that our spiritual beings connect in the state of Yög’astha – Union of Divine Discipline.