ViprasCraft

Realisation of the Truth or God.

2026-04-19T14:00:00.002+05:30

In the Vedic and Upanishadic tradition, Saksatkara, the direct realisation of Truth or God, is not described as an external vision but as an inner awakening of one's true Self (Atman) — a state in which the seeker directly experiences Reality without doubt. Saksatkara comes through inner purification, meditation and grace, not mere study.

According to Vedic wisdom, saksatkara is direct experience, not belief. It is a permanent inner transformation, not a passing vision, and it brings deep peace, fearlessness, detachment, and universal love. In other words, it is experiencing your true Self as one with Brahman, not imagination, not emotion, but clear inner seeing.

Brihadaranyaka Upanishad teaches that Brahman cannot be limited. Anything we can see, think, or describe is limited. But Brahman is infinite and beyond all qualities. So, the sages say 'not the body, not the mind, not the senses and not even thoughts. "Neti, Neti" removes all wrong identifications.

Lord Sri Krishna in the Bhagavat Gita Chapter 6, verse 20 teaches us:

'Yatroparamate chittam niruddham yoga-sevaya

yatra chaivatmanatmanam pashyann atmani tushyati'

When the mind, restrained from material activities, becomes still by the practice of Yoga, then the Yogi can behold the Soul through the purified mind, and he rejoices in the inner joy.

Having presented the process of meditation and the state of its perfection, Sri Krishna now reveals the results of such endeavours. When the mind is purified, one is able to perceive the self as distinct from the body, mind, and intellect. When the mind is unclean, it obscures perception of the soul and any acquired scriptural knowledge of the Atma is only at the theoretical level. But when the mind becomes pure, the Soul is directly perceived through realisation.

In this aspect, Sri Ramchandraji, founder of Sahaj Marg, emphasises that:

All the religions in the world have prescribed one way or the other for the realisation of God--the Immaterial Absolute. They have also given higher ideals of life and most of the people have begun to follow them. As time went on, they began to peep into other sides as well, because the scythe of time brought about these changes in them. The environments of the living world began to attract them, and the necessities of life compelled them to take the other course. Arts and crafts also developed and deities of different sorts were carved out by the artists under the name of different gods and people worshipped them.

The wise men of the times, to start with, had to prescribe those modes of worship that may, ultimately, take them to Yoga--the sure shot of realisation. But, according to the laws of Nature, devolution follows evolution and vice versa. Their minds did not travel further to the real side with the result that the images became personified God. The way of worship is forgotten, the outcome of which we see even this day. Grossness has developed to the extent that it has become an impediment to the Divine Grace. The higher approaches are not possible if the accumulation of grossness continues. The beauty of the Sahaj Marg System is that it cleans the grossness for His Grace to descend. But, in case the accumulation of grossness is there, an abhyasi falters and lingers at each step.

Another difficulty that comes in the way is that the people of this age have begun to fear Yoga because, whenever there is a talk of Yoga, their mind is diverted towards Hath Yoga, deep breathing, and so on which might have harmed so many. (Haha Yoga can be understood as a part( or supporting branch) of Raja Yoga, but not exactly identical. It emphasises physical techniues, primarily focusing on postures(asanas) and breathing exercises (pranayama), This practice aims to create harmony between the body and mind, making it accessible for beginners and those looking for a gentle approach to yoga.)

Several persons did not want to test the efficacy of the Sahaj Marg System, the remodelled system of Raj Yoga [Raja Yoga, taught by Patanjali in the Yoga Sutras, is the path of mastering the mind (Chitta) to attain inner peace and union with the Divine). When the thoughts become still, true inner peace and Divine experience arise. It is not merely physical exercise, it is mental, moral and spiritual discipline. "Master the mind, and you master life". Astanga Yoga is a part of Raja Yoga and it follows eight steps: 1.Yama--Moral discipline (truth non-violence), 2. Niyama--Personal discipline (cleanliness, contentment), 3.Asana-Steady posture, 4.Pranayama--Breath regulation, 5.Pratyahara--Withdrawal from distractions, 6.Dharana--Concentration, 7. Dhyana--Meditation.8.Samadhi--Union with the Divine] because they are satisfied with what they do. Due to their habits, they feel satisfaction in the worship they do out of their avowed method. They take it to be the spiritual improvement, which is really not there. They take satisfaction as peace. But satisfaction relates to the senses of a grosser type, while peace is close to the soul. If this worship is neglected for a day, they feel restless. But if the peace is there, there is no question of restlessness. As we develop in spirituality, the nature of peace also changes and, in the end, non-peace peace is the result. If we want to advance in Spirituality, we should begin from Infinity in finiteness. In this way, we establish a relation with the Real Being.

Our next step will be that we may begin to absorb ourselves in Infinity as the idea of finiteness will be washed away. Now, the door is open, and we have come to the path. When finiteness is dissipated from the mind, the way lies clear. We proceed in the Infinite and to the Infinite, with the result that even the idea of the Infinite cannot pop up. Now Reality dawns. Further on, when we jump into Reality, the play ends, and the scene begins. But this is not the end. Go on and on. Not only this, not only this--neti, neti.

Source : Commentary on the Bhagavat Gita by Swamy Mukundananda.

Role of Friends in Life.

2026-03-28T15:11:00.238+05:30

The meaning and nature of friendship changes with the stages of life. In real life, friendship does not remain the same throughout life. As a man grows, circumstances, ego, jealousy, misunderstandings, and economic differences slowly test relationships. Many friends come close for some time and later move away. This is natural reality of life.
Below is a more realistic view of friendship through the stages of life.
1. Age 4-6: At this age, friends are playmates. A child thinks a friend is someone who shares toys, plays games, and spends time together. Friendship is innocent and temporary. If a quarrel happens, it is forgotten quickly.
2. Age 7-15: Friends become school companions. Children start forming small groups. Friendship is based on studying together, playing sports, and common interests. Loyalty begins to develop, but it is still strongly influenced by surroundings.
3. Age 16-30: This is the period of multiple, significant life transitions. This is the age of emotional bonding and influence. Young people trust friends deeply, share secrets, dreams, and ambitions. Friends often influence decisions, habits, and life direction. Good friends uplift; wrong friends can mislead. During teenage years emotions are intense, understanding is limited. During teenage years, boys and girls naturally begin to seek their own identity, so they feel more comfortable with friends who are at the same stage, share similar emotions, and offer freedom without judgment and this makes them trust friends more than parents, who they may see as strict or less understanding. Attraction is easily mistaken for deep love. The so-called love at this stage is based on attraction, liking, shared experiences and expectation like care, attention, response and often incudes attachment and possessiveness. It also changes with time, situation, behavior and can bring joy or pain. The feeling is 'I care for you, so you should also care for me'. So, in many cases one person develops deeper feelings, the other sees it as just friendship. When the other person gets married, moves on in life, the one with one-sided love feels hurt or empty and slowly withdraws or drops away. However, while friends provide emotional comfort, parents offer experience and long-term guidance. The young mind is driven more by feelings, whereas maturity brings discrimination; hence this phase is natural, and with gentle guidance, teenagers gradually learn to balance both friendship and parental wisdom.
4. Age 30-40: True friends become practical and supportive. Life responsibilities--career, family--reduce time for social life. Friends at this stage are those who support during struggles, career growth, and family responsibilities.

5. Age 41-65: Friends become companions of understanding. People value friends who can discuss life experiences, health, family matters, and philosophy. Friends becomes more stable mature and less demanding.

6. Age 65-85: Real Friends become sources of comfort and reflection. Many friends may drift away due to distance, illness, or death. At this stage, many people turn to spirituality because awareness of death and fragility increases, so they seek meaning, peace, and hope beyond the body and possessions. Loneliness, illness and losses make devotion a source of emotional support, community and strength. Finally, often realizes that the truest friend is the Divine within. External friends may be very few but inner companionship with God, prayer and spiritual practice becomes the greatest support.
Conclusion: Everyone, young or old, should follow the Bhagavat Githa because it is a timeless guide that teaches how to act rightly, face difficulties with courage, control the mind, and live a God centered, peaceful, and truly meaningful life.
Lord Srikrishna in Chapter 2 Verses 14 and 71 teaches us the truths of life:
'matra-sparshas tu kaunteya shitoshna-sukha-duhkha-dahagamapayino ’nityas tans-titikshasva bharata'
O son of Kunti, the contact between the senses and the sense objects gives rise to fleeting perceptions of happiness and distress. These are non-permanent and come and go like the winter and summer seasons. Oh, descendent of Bharat, one must learn to tolerate them without being disturbed.
The human body houses five senses—the senses of sight, smell, taste, touch, and hearing and these, in contact with their objects of perception, give rise to sensations of happiness and distress. None of these sensations is permanent. They come and go like the changing seasons. Although cool water provides pleasure in the summer, the same water gives distress in the winter. Thus, both the perceptions of happiness and distress experienced through the senses are transitory. If we permit ourselves to be affected by them, we will sway like a pendulum from side to side. A person of discrimination should practice to tolerate both the feelings of happiness and distress without being disturbed by them
"vihaya kaman yah sarvan pumansh charati nihsprihah nirmamo nirahankarah sa shantim adhigachchhati"
That person, who gives up all material desires and lives free from a sense of greed, proprietorship, and egoism, attains perfect peace. In this verse, Shree Krishna lists the things that disturb one’s peace and then asks Arjun to give them up.
Material desires: The moment we harbor a desire, we walk into the trap of greed and anger. Either way, we get trapped. So, the path to inner peace does not lie in fulfilling desires, but instead in eliminating them.
Greed: Firstly, greed for material advancement is a great waste of time. Secondly, it is an endless chase. In developed countries, very few people are deprived of enough to eat and wear, and yet they remain disturbed; this is because their hankering is still unsatisfied. Thus, those who possess the wealth of contentment possess one of the biggest treasures of life.
Ego: Most of the quarrels that erupt between people stem from the ego. Mark H McCormack, author of What They Don’t Teach You at Harvard Business School writes: “Most corporate executives are one giant ego, with a couple of arms and legs sticking out.” Statistics reveal that a majority of executives, who lose their jobs in the senior management level, do so not because of professional incompetence, but because of interpersonal issues. The way to peace is not to nurture and increase pride, but to get rid of it.
Proprietorship: The feeling of proprietorship is based upon ignorance because the whole world belongs to God. We came empty-handed in the world, and we will go back empty-handed. How then can we think of worldly things as ours?
Reference: Commentary on Bhagavath Githa by Swamy Mukundananda.

Man's march towards God.

2026-02-25T16:36:00.003+05:30

God is generally defined as the Supreme, eternal Creator and sustainer of the Universe, often viewed as an omnipotent, omniscient, and personal being who guides humanity. He is the supreme being who created the Universe and everything within it. HE is the ultimate origin of all existence, responsible for the creation of heaven and earth. God is a Spirit, described as eternal, invisible, serene as the Absolute, having no beginning or end.

Man is defined as the mortal creation, characterised by a physical body and soul, designed to reflect divine attributes, worship the Creator and hold a position.

Hindus believe that Liberation(moksha) arises through the practice of stewardship on earth. Man is mortal, a created being with a physical body, a soul, and a spirit. our yogic paths: Karma Yoga (selfless action), Bhakti Yoga (devotion through worship and surrender), Jnana Yoga (knowledge and self-inquiry), and Raja Yoga (meditation). Devotees cultivate practices like scripture study, chanting, and service to transcend reincarnation and unite with the divine.

Advaita Vedanta, as taught by Adi Sankara, asserts non-duality, where the individual self (Atman) is identical to the Ultimate Reality (Brahman), often called God in a non-personal sense. The mahavakya 'Tat Tvam Asi' from the Chandogya Upanishad directly means 'You are that', affirming this oneness. From the empirical level (vyavaharika satya), differences appear due to ignorance (avidya) and illusion (Maya), making humans seem limited and separate from the infinite Brahman. Maya veils the truth, like waves seeming distinct from the ocean, but both are the same substance.

Sri Ramanuja's Visistadwaita philosophy distinguishes Man(jiva) from God while emphasising their inseparable unity. According to his philosophy, individual souls and the world are real, distinct entities that form the 'body' of God, who is the supreme soul. Ramanuja teaches that man attains liberation through devotion supported by knowledge and right actions, culminating in complete self-surrender to God, which removes karma and grants divine grace, allowing the jiva to reach the abode of God, where the soul enjoys eternal, blissful service to God without losing its individuality. According to him Union is not an identity merger but an inseparable communion, like body and soul, preserving distinctions eternally.

Christianity believes that Salvation begins with justification through faith in Jesus Christ as Saviour, a gift of God's grace that declares sinners righteous. This leads to a lifelong sanctification process of growth via Scripture, prayer, and the Holy Spirit, and culminates in glorification upon entering heaven.

Islam believes that drawing closer to Allah involves daily practices like prayer (salat) on time, remembrance (zikr), seeking forgiveness (istighfar), and sending blessings (salawat) on the Prophet. Building righteous relationships and consistent good deeds foster spiritual proximity, with prostration in prayer marking moments of greatest nearness to God.

Buddhists believe that the path to Nirvana follows the Noble Eightfold Path, encompassing right view, intention, speech, action, livelihood, effort, mindfulness, and concentration to end suffering. Practitioners progress through four stages of enlightenment, starting as a Stream-Enterer by overcoming doubt and self-illusion via ethics, meditation, and wisdom.

Judaism comprises the collective spiritual, cultural, and legal traditions of the Jewish people. Religious Jews regard Judaism as their means of observing the Mosaic covenant, which they believe was established between God and the Jewish people.

Sikhism believes in the oneness of God (IK Onkar), equality of all people, selfless service(seva) and devotion to the Guru Granth Sahib, which is the central religious scripture. Sikhs involves in community services, and uphold values of honesty and justice in their daily lives. They practice meditation to reach God by chanting His name.

Lord Srikrishna in Bhagavath Githa Chapter 6 Verse 17 teaches us:

"uktahara-viharasya yukta-cestasya karmasu

yukta-svapnavabodhasya yogo bhavati duhkha-ha."

He who is regulated in his habits of eating, sleeping, recreation and work can mitigate all material pains by practising Yoga.

Yoga becomes the destroyer of sorrow for one who is moderate in food, recreation, work, sleep and wakefulness. This moderation prevents the formation of new impressions (coverings around the soul).

The Soul(Atman) is originally pure, luminous, and identical in essence with the Divine Reality. It is not impure by nature. The problem is not the Soul; it is the coverings over it. Coverings form due to Samskaras(impressions). Every thought, desire, emotion and action creates a subtle impression in the heart. Repeated desires strengthen these impressions. Unfulfilled desires become subtle knots. Fulfilled desires often create new ones. Thus, impressions accumulate.

When the mind moves away from simplicity and moderation, it generates heaviness. Ego, attachment, anger, greed--these are not moral labels alone; they are energetic distortions that create opacity around the soul. Some coverings are inherited-- not genetically alone, but through subtle tendencies carried from past experiences of the Soul's journey.

Lord Sri Krishna in Bhagavath Gita in Chapter2 verse 71 also says that:

"Vihaya kaman yah sarvan pumansh charati nihsprihah

nirmamo nirahankarahsa shantim adhigachchhati."

That person, who gives up all material desires and lives free from a sense of greed, proprietorship, and egoism, attains perfect peace. That state itself is practically merging with the Ultimate.

Merging is not an event after death. It is the gradual disappearance of the ego while living.

Manduka Upanished in Chapter 3, Sec.2, Mantra 1, explains that:

"Sa vedaitat parmam brahma dhama yatra vishvam nihitam bhati shubhram;

upasate purusham ye hy akamah te shukram etad atiranti dhirah."

He who realises the Supreme Brahman--the pure, radiant Reality in which the entire Universe rests--and meditates upon it without selfish desire, transcends all impurity, ego and bondage, and attains the highest state. When meditation becomes pure--free from demand, ego and expectation--the soul naturally rises to its Source.

Sri Eswar Sahay, a Spiritual brother of Sri Ramchandraji Maharaj, founder of Sahaj Marg, says that the difference between God and Man, though so great to our outer view, is, in fact, insignificant when we take into consideration the primaeval state of Man's existence. The individual soul, though undoubtedly a part of the Great Universal Soul, is in its present state separated from it.

Sri Ramchandraji Maharaj of Shahjahanpur, who exemplifies non-duality, inspires trust, resolves intellectual doubts, dismantles the projecting power of Maya (vikshepa shakti), which creates apparent duality, and clarifies that the Individual soul, under limitations and bondages, is the Man. In contrast, the Universal Soul, which is Unlimited and Infinite, is God. Except for this little difference, they are both perfectly identical. The idea has been nicely illustrated by Him in the following way.

A thick covering of air surrounds the entire globe, and it is almost the same everywhere. But the air near the earth is denser than that at higher altitudes. The reduction of density goes on increasing as we go higher and higher, till at the highest level, its very presence may be inconceivable to our human perception and for want of capacity to realise it in its absolute state, the Nonentity, one may safely resume its total absence. Now the difference between God and Man is the same as between the air at the surface level and that at the highest level, the former being compared to Man and the latter to God. Thus, man being originally identical with God differs from Him in respect of density or grossness, which accounts for the bondages of the Soul.

All that is to be done, now, is to remove this density of being which serves as a bar to our approach to Reality. Our march towards God comprises the continuous elimination of the successive coverings of grossness one after the other to the final limit. In fact, it means the giving up of all our belongings, which, to maintain our gross existence, we have gathered so far, in the form of a tiny creation of our own making. It is this individual creation of ours that we have to dissolve, to acquire the original state of perfect subtleness, free from all limitations.

Living in God thus refers to the final state of absolute subtleness or complete Negation, the Zero point of man's existence, where he is almost one with Nature. This can be attained after one has dissolved his entire individual creation. Thus man who lives in God may at that highest stage of perfection be taken to mean as one who lives as God. But this may carry different meanings according to the different conceptions of God entertained by people. Taking the view that God is the possessor of all the finest attributes, one may naturally conclude that a man who possesses the noble qualities of righteousness and virtue lives in God, and this may not be unreasonable to some extent. Noble qualities, no doubt, constitute an important step towards godliness, but still, there remains a lot ahead that must be attained for the purpose. A simple question, whether God himself knows that He is the possessor of all the finest attributes, will solve the problem. In fact, the very consciousness of virtue or righteousness is, in itself, a bondage in the true sense, hence far away from the final stage of Subtleness, which is devoid of everything, even virtue, power and consciousness, a state of perfect ignorance and inactivity. Thus, one who lives as God must be free from all limitations to the last possible degree, abiding permanently in an almost unchanging state of pure Existence.

The condition at this stage is very peculiar. It is a strange combination of Human and Divine. One abiding in this state of highest perfection may to a layman's eye be, in no way, above the common level of an ordinary man, busy with his worldly pursuits, for the interests of life, yet at heart, he is quite away from them, doing everything with a sense of duty, in a machine like manner, without any weight or pressure upon the mind. To him, there may be nothing as virtue or vice, but only Nature's demand for the occasion, for which his limbs automatically act without any previous thought or a sense of responsibility. He is, in a true sense, an instrument of Nature, meant exclusively for the accomplishment of Nature's work, be it in respect of self, the world or the Universe. He is simple and unassuming like Nature, innocent like a child and calm and peaceful like a lake without any consciousness of it at all.

Source: Bhagavath Githa, Manduka Upanishad and Ananthdhara of Sri Ramchandra Yogashram, Ballari.

Discipline

2026-01-18T17:25:00.003+05:30

Discipline as the Foundation of Human Life: A Complete and Detailed Exploration

Discipline is not a concept limited to classrooms, rules, or authority. It is the invisible structure that shapes every successful life, every stable society, and every wise individual. Without discipline, intelligence lacks direction, freedom becomes destructive, and potential remains unrealized. With discipline, even ordinary ability becomes powerful, consistent, and meaningful.

Despite its importance, discipline is often misunderstood. Many see it as punishment, restriction, or the loss of freedom. Others believe discipline is necessary only for children, not for adults or elders. These misunderstandings weaken individuals and societies alike. Discipline is not external force; it is inner order. It is the conscious regulation of thought, behavior, emotion, and desire in alignment with reason, duty, and long-term well-being.

The Bhagavad Gita presents one of the most profound explanations of discipline ever articulated. It does not command obedience or promote fear. Instead, it explains discipline as self-mastery — mastery of the mind, senses, actions, and ego. Its teachings apply equally to children, youth, adults, elders, leaders, and society as a whole.

This article explores discipline in depth: what it truly is, why it matters, how it benefits every stage of life, and how it can be practiced practically in the modern world.

What Discipline Truly Means

At its core, discipline is the ability to choose what is right over what is easy. It is the strength to act according to understanding rather than impulse. Discipline does not eliminate desire or emotion; it places them under awareness. A disciplined person experiences temptation, fear, excitement, and anger, but does not surrender decision-making to them.

The Bhagavad Gita expresses disciplined action through a foundational teaching:

“You have the right to perform your actions, but not to the fruits of your actions.”
— Bhagavad Gita 2.47

This verse explains that discipline lies in focusing on action rather than reward. When people act only for results, their minds become restless. Success produces arrogance, failure produces despair. Discipline shifts attention to effort, responsibility, and correctness of action. When action becomes the focus, consistency and calm emerge naturally.

Discipline is therefore not control imposed from outside. It is inner alignment — the harmony between thought, intention, and action.

The Discipline of the Mind: The Root of All Control

All discipline begins with the mind. External rules can guide behavior temporarily, but without mental discipline they collapse under pressure. The mind naturally seeks pleasure, avoids discomfort, and magnifies fear. Left undisciplined, it becomes unstable and unreliable.

The Bhagavad Gita states this clearly:

“For one who has conquered the mind, the mind is the best of friends; but for one who has failed to do so, the mind will be the greatest enemy.”
— Bhagavad Gita 6.6

A disciplined mind supports clarity, focus, and emotional stability. An undisciplined mind creates procrastination, distraction, anxiety, and impulsive behavior. In the modern digital age—where attention is constantly attacked by notifications, entertainment, and comparison—mental discipline has become essential for mental health and productivity.

How to Practice Mental Discipline

Mental discipline is not achieved instantly. It is developed gradually through:

Routine: Fixed times for sleep, work, study, and rest stabilize the mind.
Observation: Watching thoughts without immediately reacting to them.
Moderation: Avoiding extremes of indulgence and suppression.
Reflection: Daily review of actions and decisions.

The Gita summarizes this process:

“By practice and detachment, the mind can be controlled.”
— Bhagavad Gita 6.35

Practice builds habit. Detachment removes emotional dependence. Together, they create lasting mental discipline.

Discipline of the Senses: Mastery Over Desire

Discipline is incomplete without control of the senses. The senses constantly pull attention outward, seeking pleasure and stimulation. Without restraint, they dominate decision-making.

The Bhagavad Gita explains the danger of unchecked sensory attachment:

“When a person dwells on objects of the senses, attachment arises; from attachment comes desire, from desire anger arises.”
— Bhagavad Gita 2.62

This progression explains how lack of discipline leads to frustration, aggression, and instability. Discipline of the senses does not mean rejecting pleasure, but regulating it. A disciplined person enjoys pleasure without becoming dependent on it.

Benefits of Sensory Discipline

Improved focus and concentration
Emotional stability
Reduced impulsive behavior
Greater self-respect
Stronger willpower

Discipline in Children: Creating the Inner Framework

Discipline must begin in childhood, but it must be understood correctly. Children are not born with self-control; they are born with impulses. Discipline in children is not fear-based control, but structured guidance.

The Bhagavad Gita emphasizes self-elevation through understanding:

“Let a person elevate himself by his own mind, not degrade himself. The mind can be the friend or the enemy of the self.”
— Bhagavad Gita 6.5

Children must gradually learn that actions have consequences. Effective discipline includes:

Consistent routines
Clear boundaries
Reasonable consequences
Adults leading by example

Harsh discipline creates fear or rebellion. True discipline builds responsibility, confidence, and self-regulation.

Discipline in Youth: Freedom With Responsibility

Youth is the phase where discipline is most tested. Desire intensifies, identity forms, and independence increases. Without discipline, freedom becomes self-destruction.

The Gita warns:

“From anger comes delusion; from delusion, loss of memory; from loss of memory, destruction of intelligence.”
— Bhagavad Gita 2.63

Discipline during youth teaches delayed gratification, moderation, and accountability. It transforms raw energy into productive force.

Discipline in Adults: Balance, Duty, and Stability

In adulthood, discipline determines quality of life. Responsibilities increase, and lack of discipline affects not only the individual but others as well.

The Bhagavad Gita emphasizes balance:

“He who is temperate in eating, sleeping, working, and recreation can mitigate all suffering.”
— Bhagavad Gita 6.17

A disciplined adult acts thoughtfully, manages emotions, and remains consistent without supervision.

Discipline in Elders: Wisdom Without Ego

Discipline does not end with age. Elders require discipline to prevent the ego from corrupting wisdom.

The Gita warns:

“Pride, arrogance, anger, harshness, and ignorance are qualities that lead to destruction.”
— Bhagavad Gita 16.4

A disciplined elder leads through example, humility, and restraint.

Discipline in Leadership and Society

Societies function on discipline. Leaders shape behavior through example.

“Whatever a great person does, others follow.”
— Bhagavad Gita 3.21

Discipline in leadership ensures ethical power, accountability, and trust.

Discipline in the Digital Age

Modern life weakens discipline through constant stimulation. Discipline today means attention control, digital restraint, and mental clarity.

“A disciplined person is not disturbed by distress nor elated by happiness.”
— Bhagavad Gita 2.56

Benefits of Discipline (Long-Term)

Mental clarity
Emotional stability
Strong character
Consistent success
Respect from others
Inner peace

How to Follow Discipline in Daily Life

Fix daily routines
Control digital consumption
Practice self-reflection
Act without obsession over results
Maintain balance in habits

Discipline as Action Without Attachment

“Perform your duty with equanimity, abandoning attachment to success or failure.”
— Bhagavad Gita 2.48

This creates resilience and inner stability.

Conclusion

Discipline is self-mastery. It is the foundation of growth, freedom, and wisdom. The Bhagavad Gita presents discipline not as restriction, but as the path to clarity and strength.

Discipline is not control over others. It is control over oneself. That control shapes the quality of an entire life.

What is Gratitude in human values?

2025-12-04T16:40:00.257+05:30

Gratitude, thankfulness, or gratefulness is a feeling of appreciation (or similar positive response) by a recipient of another's kindness. We express gratitude when someone shows kindness, provides help, gives a gift, or offers encouragement. Expressing thanks is also appropriate for both big and small gestures, as it strengthens relationships and creates positive feelings. It is beneficial to show gratitude whenever you genuinely feel it, as this makes interactions more meaningful and strengthens your connection with others.

In spirituality, gratitude shifts towards a deeper recognition of life's interconnectedness, such as meditating on the gift of breath, the universe's order, or inner peace as expressions of divine presence. Practices include affirmations such as "I am grateful for this moment" during breathwork or reflecting on personal growth as unseen blessings, aligning with present-moment awareness from traditions like Hindu philosophy. This form transcends material thanks, cultivating surrender to a higher flow, much like scriptural teachings on contentment that echo in daily rituals without expectation of return.

In the Bhagavat Githa in Chapter 9, verse 26, Lord Sri Krishna says:

"patram pushpam phalam toyam yo me bhaktya prayachchhati

tadaham bhaktyupahritam ashnami prayatatmanah"

HE accepts even a leaf, flower, fruit or water, if offered with devotion. This Verse teaches that sincerity and inner attitude matter more than the external value of the offering, and that gratitude is about offering from the heart, not about material grandiosity. By making this wonderful statement, Shree Krishna reveals God's merciful divine nature. He is not concerned with the material value of our offering. Rather, He values, above everything else, the love with which we make the offering.

In the broader Vedic tradition, gratitude is seen as a foundational virtue. The concept of krutajnatha (being conscious of one's blessings) is considered a natural moral and spiritual duty to God, to nature, to one's ancestors, to teachers, friends, relatives and to all beings. According to Srimad Bhagavata Purana, gratitude is essential for devotion. A devotee recognises that all abilities, good qualities. sustenance and shelter come ultimately from the Divine or from grace and gratitude, thus becoming the natural response to that grace. Thus, scriptures do not treat gratitude as a mere emotion, but rather as a spiritual attitude of humility, reverence, and constant awareness of the Divine providence.

The following story reveals what gratitude is:

In a quiet village lived a Brāhmaṇa known not for wealth but for a heart full of compassion. He believed that every creature was a guest sent by God, and feeding the hungry was his highest worship. Every morning, after his prayers, he would walk to a nearby riverbank to offer food to birds, animals and wandering mendicants. He felt that the blessings of even a sparrow were enough to fill a life with peace.

One day, a crane which was weak, hungry and unable to fly came to the Brāhmaṇa’s doorstep. Its feathers were ruffled, its eyes fearful, its body trembling from starvation. With deep sympathy, the Brāhmaṇa said: “Do not fear, child. God Himself must have sent you here". He brought grains, cleaned water, and even warmed a little cloth to wrap around the crane so that it could sleep peacefully. For many weeks, he cared for the bird never thinking of the burden, only of his duty. Slowly, the crane regained strength. Its feathers grew smooth, wings powerful, and eyes bright again.

One morning it flew for the first time in front of the Brāhmaṇa. Overjoyed, he clapped like a child: “How wonderful! You are free again — may you soar high!” The time came for the crane to leave. But instead of even a moment of affection or gratitude, the crane turned arrogant, indifferent and proud. Without even looking back, it lifted its wings and flew away. The Brāhmaṇa watched silent not with anger, but with a quiet sadness. He did not expect a reward, but the absence of even a gesture of remembrance pained him.

Days passed. Then one afternoon, heavy clouds gathered and a thunderstorm raged. The same crane returned and stood before the house of the same Brahmana, but this time with a wounded wing, unable to fly again. It cried pitifully at the doorstep. The Brāhmaṇa stood at the door for a long moment, rain pouring around him. The crane looked up, expecting sympathy.

He spoke gently, without harshness: “My child, compassion is God’s gift. And cruelty is seen only in the ungrateful heart. One who forgets kindness when strong, will remember it only when weak.” He added, not in anger, but in truth: “I will not drive you away, but I cannot care for you again. Not because you are wounded, but because you did not value the love once given. The Brāhmaṇa left some food outside so the crane would not starve, but he did not return to caring for it.

The crane realised only then what gratitude means. It is not just about receiving help, but about remembering and honouring it.

This story is not about punishment, but it is about awakening. A grateful heart grows. An ungrateful heart shrinks. One who remembers kindness becomes worthy of more kindness. One who forgets kindness loses the grace that once protected him. Gratitude is not only good manners, but it is a spiritual virtue that protects our lives from arrogance.

Sri Ramcahndraji, founder of the Sahajmarg system, emphasises that genuine gratitude is not external or occasional; it is an ongoing, heartfelt inner attitude, a continuous remembrance of the gift of spiritual life. It is not an act but a quality, a constant inner disposition that shapes one's spiritual existence. Gratitude keeps us humble. Humility keeps us open to grace. Grace keeps us safe on the spiritual path.

Gratitude humbles the ego. Recognising that we are not the sole doers of the air we breathe, the food we eat, the body we have, and the family we belong to are all gifts of the Divine, uproots arrogance. In spiritual life, knowing that every good comes as grace fosters surrender, love, and faith. That, in turn, opens the door to lasting inner fulfilment. Before each meal or the beginning of work, silently offer thanks to nature and to those who grew your food. This cultivates mindfulness and gratitude in daily life.

Parents' Role in Shaping Children's Behaviour.

2025-11-23T08:07:00.000+05:30

Good behaviour is the outward expression of an inner order — it reflects a person's character, values, and consciousness. It is not just about manners or external politeness; it is the natural fragrance that arises from a well-cultivated mind and a pure heart. At the human level, good behaviour means living with respect for oneself and others, showing kindness, honesty and self-control in all interactions. In short, good behaviour is living in harmony with dharma, with a mind filled with love and a heart tuned to the higher purpose of life. It is the bridge between human life and divine life.
In the fast-paced life of today, the meaning of good behaviour often gets blurred by ambition, technology, and competition. Children are quick to learn digital skills but slow to learn emotional sensitivity. The old foundation of respect for parents, teachers, and elders is weakening, not because the young are bad, but because guidance through examples has become rare.

Sri Ramchandraji, the founder of Sahajmarg System, enlightened us that if we go to the feet of a great person, we show respect to him (The higher being means not only the one who is superior to us in behavior and also on the spiritual path). We should try to prevent any incident that may happen through us, which is not pleasing to that higher being but also try to avoid any defect in our speech, conduct and gestures. This is like a practice to reach a higher level of conduct. If this is made a habit, the power of self-control (characteristic)that is inherent in nature will be cultivated. If the rules of good conduct are not followed, a person will not attain righteousness. Therefore, it is essential to follow good conduct. Through good conduct a person will develop the quality of equanimity, and through equanimity, empathy with nature is created. In other words, one who is immersed in this state(empathy) has no awareness of unnecessary things. Therefore, good conduct is the life for the elevation of spirituality.

In Bhagavath Githa Chapter 3, Verse 21, Lord Srikrishna Says:
" Yad Yad acharathi shreshthas tat tad evetaro janah
sa yat pramanam kurute lokas tad anuvartate"
Whatever actions great persons perform, common people follow, Whatever standards they set, all the world pursues.
This directly applies to parents also. If parents lie--the child learns deceit, speak harshly-- the child develops aggression, stay calm-- the child learns balance, pursue spiritual practice--the child acquires inner discipline. Parents don't need lecture--they need to demonstrate. A child's mind is like fresh clay, shape it when soft, and it will hold that form lifelong. This is why early training in respect, discipline, truth, courage, humility is essential.
Sri Rama is the greatest example of character in our culture. Why? Because Rama's father Dasharatha lived by truth, Kausalya lived by Dharma, Rama absorbed these values organically. This shows that the character of parents reflects in the character of children.
Parents are the first Gurus. As the Taittiriya Upanishad says:
"Matr-devo bhava, pitr-devo bhav'
that means regard your Mother and Father as Divine. This implies that parents must live divinely. Parent's duty is not only to feed and educate but to instill values such as truthfulness in speech, Gratitude for what one receives, respect for elders and nature, and prayer, meditation and simplicity. These should become habits but not lessons forced by fear but inspired by love. A child blossoms in an atmosphere of love and calmness. Quarrels, anger, and hypocrisy destroy the inner peace of a young mind.
Sri Ramakrishna Paramahamsa said,
"The child is like a young plant--protect it tenderly from the cold wind of harshness"
Children don't learn by preaching, but they learn by observing. If parents are honest, gentle, and God conscious, the child naturally absorb these traits.
Children learn behaviour primarily by observation, not from rules, not from punishments. but from seeing how parents behave every day. Parents too much criticism reduces moral behaviour in children. It leads to stubbornness, lying, fear, and withdrawal.
Children absorb the morning atmosphere. If parents start the day peacefully not rushing, not shouting children naturally become calmer. Even Sri Ramchandraji emphasised that the morning condition shapes the whole day. Parents should speak calmly even during correction because children watch tone more than words. So instead of "why don't you listen" use "I expect this from you because it is right". Firm, calm speech builds dignity in the child.
Parents often correct mistakes but forget to acknowledge good behaviour. A simple" well done", or "I liked how you helped today," strengthens positive habits. Modern psychology calls this positive reinforcement, and our tradition calls it PRASAMSA. Parents have to give small responsibilities to the children every day like arranging their beds, watering plants, helping elders, putting things back in place. When children feel responsible, they act more mature. Good behaviour grows through duties, not lectures.
Grand parents also can guide grand children by telling stories from Ramayana, Mahabharata and Upanishads, speaking calmly and affectionately, showing them how to live simply and honestly, sharing small moral principles in daily examples, blessing them regularly and guiding them with their spiritual wisdom.
Parents play a major role in shaping children's behaviour today, and their actions, attitudes and discipline methods often directly influence whether children behave appropriately or misbehave. Aggressive discipline, neglect, lack of clear boundaries, and irresponsible parenting have been shown to contribute to misbehaviour in children. Negligence by parents, including spending excessive time on TVs and Cellphones and not showing appropriate interest in their children's education, can contribute significantly to misbehaviour in children. Research indicates that parenting styles and the level of parental supervision and involvement play a crucial role in shaping children's behaviour. Neglectful and inattentive parenting, where children lack proper guidance and support, is associated with a higher likelihood of behavioural problems, including misbehaviour and delinquency.
Spirituality in parents is useful for their self-growth and positively influences their children's behaviour. Research shows that parents with higher spirituality tend to use more effective parenting practices and exhibit better self-regulation, which leads to fewer disruptive behaviour problems in their children. Spirituality in parents is linked to promoting values such as patience, empathy and non-judgmental listening, which contribute to healthier parent-child relationships and better emotional regulation in children. Furthermore, spiritually grounded parents often create an environment that nurtures their children's internal development and sense of self, fostering trust, comfort, and guidance essential for their spiritual and emotional growth.
Children of spiritual parents tend to show lower levels of disruptive behaviours and have better overall adjustment. Moreover, spirituality helps parents mirror their children's experiences without judgment, supporting the child's internal development of self-awareness and emotional health. This spiritual quality in parents also encourages children to develop their internal comfort and self-soothing abilities, which are crucial for their well-being.
Parental spirituality provides a foundation that supports the cultivation of moral values, empathy, and conscience in children through positive, consistent, and empathetic parenting practices.

Food for the Spiritual Life.

2025-11-21T21:12:25.955+05:30

Ancient texts such as the Bhagavad Gita, Upanishads, and Ayurveda describe a "sattvic" diet as the most correct and beneficial food for humans. The core teaching is that food influences one's mental and physical state, as well as their spiritual consciousness. The texts categorise food into three qualities, or Gunas.

Satvic food is the ideal diet for a peaceful, healthy and spiritual balance. It not only nurtures the body but also elevates the mind and spirit, guiding towards a more balanced and harmonious life. The diet includes fresh seasonal fruits, vegetables, whole grains, pulses, nuts, seeds, honey, fresh herbs and dairy products free from animal rennet.

Rajasic foods are overly stimulating and include items that are excessively spicy, salty, sour, or bitter. Onions, garlic, coffee, and tea are also considered Rajasic and can lead to agitation and restlessness.

Tamasic foods are stale, heavy, processed, and impure. This category includes meat, fish, and intoxicating drinks as well as leftovers kept for too long. Tamasic food is believed to dull the mind, increase ignorance, and promote lethargy.

The correct food for humans is not merely about nutrients, but about the spiritual intent behind its consumption. The Bhagavad Githa states that devotees who eat food offered to the Lord as a sacrifice are freed from sin, while those who cook only for personal enjoyment "verily eat only sin". Food that has been prepared with devotion and offered to the divine is called Prasadam(oblation), which is considered spiritually pure and frees one from negative karma. Consuming meat is considered tamasic and creates negative karmic reactions due to the violence involved in taking a life

The ancient texts do not present a single, monolithic dietary code, and interpretations vary. Historically, different social classes followed different dietary rules. In the Mahabharata, for example, Kshatriyas (warriors) are described as eating meat. Some texts, like the Manusmriti, permit eating meat in mitigating circumstances, such as when one's life is in danger. The most emphatic recommendations for a sattvic, vegetarian diet are directed toward those seeking a path of deep spiritual meditation and self-realisation, as this diet is most conducive to a peaceful mind.

In this world, food is not merely what sustains the body but also shapes the mind and character. Shri Krishna had explained that the mode of goodness is pure, illuminating, and serene, and creates a sense of happiness and satisfaction. Foods in the mode of goodness have the same effect.

Lord Sri Krishna in Bhagavath Githa, in the following Chapters 14, verse 6 and 17, verse 8, enlightens us:

'tatra sattvam nirmalatvat prakasakamanamauvam

sukhasangena badhnati jnana sangena cangha'

Out of these, sattva guṇa, the mode of goodness, being purer than the others, is illuminating and full of wellbeing. O sinless one, it binds the soul by creating attachment for a sense of happiness and knowledge.

'ayuh-sattva-balarogya-sukha-priti-vivardhana

rasyah-snigdhah sthira hrdya aharah sattvika-priyah'

Foods dear to those in the mode of goodness increase the duration of life, purify one's existence and give strength, health, happiness and satisfaction. Such foods are juicy, fatty, wholesome, and pleasing to the heart.

The following is the short story in Mahabharath which explains us about the sattvic food prepared with the thought of love.

Once, before the great war of Kurukshetra, Lord Sri Krishna came to Hastinapura as a messenger of peace. His purpose was to persuade Duryodhana, the Kaurava prince, to return the rightful share of the kingdom to the Pandavas and avoid bloodshed.

Duryodhana, however, had no intention to listen. Yet, driven by pride and political cunning, he thought, “If I can host Krishna in my palace and serve Him grandly, He will surely favour me.” So Duryodhana prepared an elaborate banquet — golden plates, rich delicacies, dancers, and musicians. His heart, though, was filled not with love but with ego and self-interest.

When Krishna entered the palace, Duryodhana bowed and said, " O Madhava, please honour me by accepting my humble feast.”

Krishna looked at him with a gentle smile. "O Duryodhana, I have not come to Hastinapura for food or luxury. I have come to uphold dharma and to bring peace. I cannot eat the food that comes from pride and injustice.” Duryodhana was stunned. “Why, O Krishna? Is my food not fit for You?” Krishna replied softly, “Food is not judged by its flavour or fragrance, but by the purity of the heart that offers it. You may have filled your palace with gold, but it is empty of love.”

Saying this, Krishna left the palace and walked straight to the humble home of Vidura, the wise and devoted Minister. Vidura had nothing grand to offer — only simple bananas with delight, for they were soaked in devotion. Smiling, Krishna said, “Vidura, your love has made this the sweetest meal I have ever tasted.”

At that very moment, the fragrance of divine joy spread across the humble house, while Duryodhana’s palace, though filled with food, felt empty and cold.

The Chandogya Upanishad (7.26.2) declares:

"āhāraśuddhau sattvaśuddhau dhruvā smṛtiḥ smṛtilambhe

sarvagranthīnāṃ vipramokṣastasmai mṛditakaṣāyāya

tamasaspāraṃ darśayati".

If one eats pure food, one's mind becomes pure. If the mind is pure, one's memory becomes strong and steady. If the memory is good, one becomes free from all bondages.

The Upnishadic view of food is an ethical and spiritual one, where eating is a sacred act of nurturing the self for a higher purpose. For a spiritual aspirant, food should be treated as medicine eaten to sustain life, not for the gratification of the senses.

Dhruvasmrithi declares: Pure food and mind lead to a strong, unwavering memory of the self, which frees the individual from worldly attachments.

The Chandogya Upanishad illustrates this by recounting how the sage Uddalaka instructed his son Svetakethu to fast. After completing his education in the Vedas, Svetaketu returned home to his father, Uddalaka. Filled with pride, he was boastful and believed he had acquired all possible knowledge. To humble his son and teach him a deeper lesson, Uddalaka posed a question: "Have you inquired for that knowledge by which what has not been heard becomes heard, what has not been thought becomes thought, what has not been known becomes known?".

Svetaketu admitted that his teachers had never mentioned such knowledge. When his father agreed to teach him, Uddalaka asked his son to fast for 15 days, instructing him to only drink water during this period. At the end of the fortnight, Svetaketu was exhausted and could no longer remember or recite the Vedas he had so painstakingly memorised. Uddalaka then told his son to eat. Once Svetaketu was nourished, his mind was revitalised, and his memory of the Vedas was fully restored, proving that the mind's functionality depends on food.

Our mind is intimately connected to the food we eat. He explained that just as the subtle part of churned milk becomes butter, the most subtle part of the food we consume rises and becomes the mind. The fasting had caused 15 of its 16 parts to diminish, leaving only a tiny ember. The memory of the Vedas had faded because the mind's power had been starved.

Aurveda's view: It teaches that "Ahara is Mahabhaisajya," meaning that food is the greatest medicine. The right food(freshly prepared), in proper measure and with gratitude, maintains the balance of body and mind.

The following story reveals how even a saint, pure and detached, was disturbed when he unknowingly partook of food earned through dishonest means. It reminds us that righteousness (Dharma) must be the foundation of all that we consume and share.

Long ago, a revered saint named Swami Anantadas lived. His heart was as tranquil as a still lake, and his very presence brought peace to all beings. He lived simply, begging alms, meditating under trees, and blessing whoever came to him.

One day, a rich merchant named Dhanapala invited the saint to his home. “O Holy One,” he said, “please accept my humble offering. It will be my great fortune to serve you,” Swami Anantadas agreed out of compassion, seeing the merchant’s eagerness.

That evening, the saint was received with grand arrangements—golden plates, fragrant garlands, and a lavish spread of dishes. The food was delicious, and the saint ate quietly. After eating the food, the saint took the golden plate on which the food had been served to him, stealthily put it in his bag, as it was a valuable one, blessed his host, and left the host's house.

But that night, a strange thing occurred. When Swami Anantadas sat for meditation, his mind—usually calm as moonlight—became restless. Unwanted thoughts arose; anger and anxiety clouded his peace. He felt as though his inner flame had dimmed.

He was astonished. “O Lord,” he prayed, “what impurity has touched me today?”

In the stillness of dawn, during deep introspection, he saw the truth through his inner vision. The food he had eaten was tainted—not by the cook’s hands, but by the source of its earnings. The merchant had built his wealth through deceit and falsehood. Such wealth, when converted into food, carries its own vibration of unrighteousness.

The saint realised that even a morsel of adharmic food can disturb the finest state of mind. The next morning, he went to the merchant’s house again—not in anger, but with compassion.

Swami Anantadas said softly, “ My son, yesterday I accepted your food. But I lost my peace after eating it. Know that food is not dead matter—it carries the life and intention of the one who earns and offers it. When wealth is impure, food becomes impure, and the eater shares that impurity.” It makes me steal the golden plate. Saying that he returned the golden plate and felt ashamed of his act. The merchant fell at his feet, trembling. “O revered one, forgive me! My business has not been honest. I thought feeding saints would wash away my sins.”

The saint smiled kindly: “Purity cannot come by feeding others with dishonest earnings. Let truth be your greatest wealth. When you earn by righteousness, even a handful of rice will shine brighter than gold.”

From that day, Dhanapala changed his ways. He earned through honest trade, shared with the needy, and lived a life of truth. When the saint visited again after some months, he accepted the food once more.

This time, his meditation deepened beyond all measure, and he felt a wave of divine bliss. The food was simple—but pure, and filled with the fragrance of dharma.

The teachings of Sri Ramchandraji, the founder of Sahajmarg, resonate with what is said supra about "ahara suddhau sattva suddhih" in Chandyogopanishad. The purity of food directly influences the purity of thoughts. Vegetarian, fresh, and non-violent food prepared with love and consumed with gratitude keeps the inner atmosphere serene. He gently guided his disciples to adopt a sattvic diet that promotes peace, clarity, and compassion, aligning naturally with the principle of Ahimsa. By cultivating simplicity in food, moderation in quantity, and sanctity in attitude, one naturally attunes to the higher vibrations of God. Even when we take food, if the thought of God is maintained, the act becomes sacred. Before eating, one may silently offer the food to the Divine, thinking "Oh God, may this food purify my body and mind so that I may serve you better". Such remembrance converts ordinary food into Prasadam (oblation) sanctified by the presence of God in one's heart.

When food is pure, the mind becomes pure. When the mind is pure, remembrance of God flows naturally. Food is not only a nourishment for the body. It is a carrier of subtle vibrations.

Grace of Sadguru

2025-11-05T19:48:00.000+05:30

A Sadguru or spiritually elevated person is distinguished by several exceptional qualities that set them apart from ordinary guides. The Sadguru embodies self-realisation, impartiality, and lives without attachment or aversion, serving purely out of compassion and wisdom for their disciples. He removes the darkness of ignorance of the unenlightened disciples through his spiritual knowledge.

This is a Mantra from the Guru Gita, chanted in praise of the Sadguru, who removes darkness from our hearts and takes us to the Infinite Self.

"Om Brahmanandam parama sukhadam kevalam jnanamurtim

Dvandvaateetam gaganasadrusham tatvamasyadi lakshyam

Ekam nityam vimalamachalam sarvadheesaakshibhuutam

Bhaavaateetam triguna rahitam sadgurum tam namaami."

He who has attained the Bliss of Brahman, the Supreme Joy, He who is pure(free from delusion), embodiment of Wisdom.

Beyond the duality of the world, sky high in spirituality, He whose attention is on "I am that"

One with divinity, Eternal, Without impurities, immovably established in truth, He who is witness to everything (from his omniscience).

Beyond the mind(emotions), without the three Gunas(of Sattva, Rajas, Tamas), Salutations to that Holy Guru.

Here is a small narration of how a Sadguru treats his disciples.

A small baby, only a few months old, was lying on a small ladder near its father, who sat nearby in a chair reading a book quietly. In the innocence of its infancy, the child passed stool and urine and soiled itself and soon began to cry in discomfort.

The father looked up from his book and saw what had happened, but he did not lift the child from the ladder due to its dirty condition. Instead, he called out for his wife in impatience. Hearing the child's cry, the mother came rushing from the kitchen. She lifted the little one with tenderness. She cleaned the little baby with care, bathed it in warm water, dressed it neatly and kissed it with deep affection and love. The baby, feeling comforted, smiled in peace. The mother then placed the clean, happy child into the father's hands. Seeing the smile on the child's face, the father's heart overflowed with love. He kissed the baby and held it close.

The father represents God--ever present, all-seeing, yet He does not interfere when we are immersed in our impurities. As long as the mind is restless, filled with ego, and stained by desires, we cannot go near Him, nor will HE take us up.

The Mother represents the Sadguru. The Master does not look at our defects or condemn us for our impurities. Instead, with infinite compassion, He takes us up in His arms, cleanses us through His transmission, and removes the accumulated dirt of lifetimes from our hearts.

Only when the disciple is cleansed and calm, the Guru hands him over to the Father(God) to rest in His lap, in peace and love. Thus, the Guru is the bridge between Man and God, between our imperfection and the Infinite. His grace purifies; His love transforms; His transmission elevates. And finally, through His work, we are ready to enter into the embrace of the Divine.

From <https://www.blogger.com/blog/post/edit/8613224672672384521/8764732197522733020>

Living in the present.

2025-11-03T12:10:00.001+05:30

Living in the present moment is not just a psychological trick; it is the essence of spiritual life according to Hindu scriptures. The Rishis, the Bhagavad Gita, and even the Upanishads all emphasise this as the path to peace, clarity, and realisation of the Self. We must live in the present. The past is dead, the future unborn. Only the present is real. He who lives in the present lives in Reality. In other words, living in the present means training your attention to rest on what’s happening here and now — your breath, sensations, surroundings, or activity — instead of being caught up in past regrets or future worries.

Mindfulness is the most effective way to cultivate this awareness. It is the art of touching life deeply in each moment and involves a moment-to-moment awareness that is often cultivated through meditation but can also be integrated into everyday activities. The goal is to observe experiences without getting overwhelmed or reacting automatically, which can help reduce stress and improve well-being.

Modern neuroscience confirms that mindfulness practices like conscious breathing, body awareness, or meditation reduce activity in the 'default mode network' of the brain, which is responsible for self-referential wandering thoughts. The human mind constantly swings between 'what was' and 'what will be'. Mindfulness interrupts this oscillation and anchors the mind in 'what is'. Thus, awareness itself becomes healing.

Lord Sri Krishna in the Bhagavat Githa Chapter 2, verse 47 teaches us:

'Kamany evadikaraste ma phalesuhu kadachana

ma karma-phala-hetur bhur ma te sango 'stvakarmani'

You have a right to perform your prescribed duties, but you are not entitled to the fruits of your actions. Never consider yourself to be the cause of the results of your activities, nor be attached to inaction. Here, Lord Krishna teaches that one must act without attachment to the result. This is the very foundation of living in the present to give your full attention to the action at hand, without anxiety for the future or regret about the past.

The Yoga Vasishta contains explicit passages emphasising the power of present-moment awareness. The following sloka is often cited for this teaching:

"Varthamanamanayasma Bhajathbhhiyakshanayadam

Bhoothambhavishyadabhajadyadi Chithamachithatham"

Gently and effortlessly keep the focus on the present moment, without allowing it to drift to the past or the future. Thus, the mind becomes non-mind. Only the present moment is what we have. The Past has already passed, and the Future is yet to come. Worries, tension, depression, anxiety, and all those feelings affect the mind only when the mind travels to either the past or to future. The present moment is bliss only. The present moment is blissful because the mind, intellect, or ego cannot touch the present moment. Mind disappears in the present moment. When the mind disappears, what remains is "I" only. That 'I' is bliss. The text explains that suffering and distraction arise only when the mind moves away from now, and awakening happens when the mind remains anchored in the present.

The following is a short story from the Mahabharata, which illustrates the importance of 'living in the Present'.

In a forest near Kurukshetra, an old woodcutter named Kaushika lived. He was poor but content, earning his living by gathering firewood every day. One day, a wandering monk saw Kaushika resting peacefully under a tree after a long day's work. The monk asked, 'Old man, don't you ever worry about your poverty or about your old age? ' Kaushika smiled and said, Sir, I cut only as much wood as I can carry, and eat only as much food as I can digest. The rest I leave to God. Why should I trouble myself with what is not in my hands? The monk impressed and asked 'So you never think of your future?' Kaushika replied, 'The future is born of the present. If I do my duty now, why should I fear what is yet to come?'

His simple awareness of doing what is before him with full attention made him a saint in the eyes of the villagers. He had unknowingly realised the wisdom of the Bhagavat Gita sloka as stated supra. You have the right to action alone, not to its fruits. When the mind runs ahead or looks back, there is pain. Kaushika's life shows that living in the present is not inaction or indifference; it is perfect action without anxiety. He lived each moment as a sacred duty with Shraddha(faith) and Samatvam(balance).

Sri Ramchandraji(founder of Sahajmarg) said in his writings that "Meditation is the only process which takes us to Reality. In Meditation, we go deeper and deeper into the present".

When you meditate, especially as practised in Sahaj Marg, your attention gently settles on the present moment--on the divine presence in the heart. Thoughts about the past or future may arise, but as you observe them and return to the object of meditation, you are training your mind to remain here and now. Over time, this becomes your natural state even outside meditation. From a scientific perspective, too, meditation reduces the brain's "default mode network"-the part that keeps wandering between past regrets and future worries. When that quiets down, clarity, calmness, and presence increase. So meditation is not only a way but the very training ground for living in the present. The more deeply you meditate, the more naturally you find yourself living each moment with balance and awareness, whether eating, walking, speaking or working.

Departed Souls

2025-10-16T23:37:00.000+05:30

Death is the total cessation of life processes that finally occurs in all living beings. Generally, people think that if a person dies, the soul has departed from the body and further believe that the invisible part of a person or spirit manifest in that body continues to exist in some other form after the body has died.

Lord Sri Krishna gives a very clear definition of death in Chapter 2 Verse 27 as follows:

"Jatasya hi dhruvo mrityur dhruvam janma mritasya cha

tasmad apariharye 'rthe na tvam shochitumarhasi"

One who has taken his birth is sure to die, and after death one is sure to take birth again. Therefore one need not lament for the unvoidable process of birth and death.

The soul known as the Atman is the eternal and divine essence within each living body. It is considered to be the individual's true self, distinct from the physical body and the mind.

Though many people have some knowledge about the teachings of Lord Srikrishna, with regard to birth and death, It is natural that if a person dies in a family, all the blood relations and other members will cry for the deceased. The people very close feel great pain for the loss of their well-wisher or friend. Going through the pain of loss and the intense emotions of grief changes life in unexpected ways i.e., priorities in life change, things that used to be important no longer seem important and the world seems upside down. Grief can be more intense if the loss is sudden, and the death is in a violent way.

If we go through Chapter 3 of Asramavasika Parva in Mahabharatha, we can find Sage Vyasa used his divine powers to bring back all the dead warriors from the Kurukshetra War for one night from the Ganges water on the request of Dhritarashtra, Gandhari, Kunthi, and others. The event is known as the Great Assembly, where all the deceased warriors with their celestial bodies met their kith and kin and spent that night happily.

In Section 6 chapter 16 of Srimad Bhagavatham, we can notice that King Chitrakethu ruled the province of Surasena. Though he had ten million wives, he had no children. By the grace of Sage Angirasa, the King's first wife, Kradyuti gave birth to a son. Later the envious co-wives of Kratadyuti, administered poison to the child. When Chitrakethu heard of his son's death from unknown causes, he became almost blind. When his lamentation grew like a blazing fire, he fell to the ground and became unconscious. Sage Narada by his mystic power, made the living entity to re-enter in the dead body for a short time and spoke in reply to Narada Muni's request.

The above two incidents show that in the Vedic Era, there were great Rishis to bring the celestial bodies of the departed souls and also recall life back into the deceased as and when the necessity arose. Now the question is, in this Modern Era are there such great sages who are capable of bringing back the departed souls when some loved ones die? Everyone knows that the answer is 'no'.

But Sri Paramahansa Yogananda was an Indian Hindu Monk and Yogi in the 19th Century who introduced millions to Meditation and Kriya Yoga through his Organization. He says that the attachment to human affection is such that losing our loved ones brings a severe longing in the heart. There is life beyond this world and all of our loved ones do, indeed, continue to live on, though they have shed their physical bodies.

To send your thoughts to loved ones who have passed on, sit quietly in your room and meditate upon God. When you feel His peace within you, concentrate deeply at the Christ Center, the Center of will at the point between the two eyebrows, and broadcast your love to those dear ones who are gone. Visualise at the Christ Center the person you wish to contact. Send to that soul your vibrations of love, and of strength and courage. If you do this continuously and if you don't lose the intensity of your interest in that loved one, that soul will definitely receive your vibrations. Such thoughts give your loved ones a sense of well-being, a sense of being loved. There is still a dim memory in their consciousness of the loved ones they have left behind.

When you want to feel a response from such souls, concentrate on the Heart Center (Anahat Chakra). When you concentrate deeply enough, they may first appear in dreams. It is possible for them to do so. If your mind is calm and attuned, you will know someone is trying to get in touch with you through that dream. As you develop spiritually, your loved ones may appear to you in visions in meditation. And when you are very highly developed, you can behold those souls right here in front of you.

Instead of weeping and feeling a sense of loss after the death of those who are dear to you, always send them your love. By doing so you can help the progress of their souls, and they can help you. Just say to them ' I love you'. Send your thoughts of love and goodwill to your loved ones as often as you feel inclined to do so. Mentally tell them "We will meet again sometime and continue to develop our divine love and friendship with one another". If you send them your loving thoughts continuously now, someday you will surely meet them again. You will know that this life is not the end, but merely one link in the eternal chain of your relationship with your loved ones.

But what if the souls of some that you loved are reborn on earth while you are still seeking them?

If your love for them is strong they will be brought to you. They will be drawn into your life once again, in this incarnation or the next.

Imagine how confusing it would be if you remembered all the roles you and your loved ones played in past lives. You would not know which mother, father, spouse, or child to love. God prevents this chaos by dimming our memory so that we are free to perfect the relationships of our present incarnation.

But even though we may not remember anything specific about previous life relationships, love between souls--or even a deep attraction of hate--draws those souls to one another life after life. This is why, in this incarnation, you have felt strongly attracted to certain souls and not to others. A close relationship/friendship is impossible with anyone you have not met in your previous lives.

Value of the Human Body.

2025-10-16T23:32:00.000+05:30

The Human body, which is useless if life is lost, should be preserved as long as life lasts. Has this body always been like this? No, the body that is now beautiful, firm, and attractive will, after some time, become loose, unattractive, emaciated, and eventually fall off. We must not forget this.

We must always remember that this body is not me; it is only an instrument that I use. Just like how I use my watch carefully, how I keep it clean, how I get it repaired when it won't work, and how new parts are installed I should keep the body in the same way, clean, well-dressed, nourished, and beautified. It should be kept healthy, and if necessary, the failed organs should be repaired through medicine. But we should not forget one thing and remember that it is a tool to be used for an important task because it is not permanent. It should be used wisely and carefully for knowing the truth and for the realisation of God but not for the purpose of only feeding it. Waste paper, broken plastic items, iron scrap, etc., can be sold in the market. Even the skin, meat, teeth, and other parts of dead animals can also be sold in the market. But no one buys a dead human body and no one takes it, even though money is offered for it.

So why should people strive hard for this useless pile of dirt so long as they live by deceiving and cheating others, grabbing others' properties, telling lies, fighting with each other on religious issues, committing brutal murders, etc.,?

After death, it is not worth a penny and no one in the house cares about its preservation. Even the wife/husband will be afraid of keeping it safe at least in one corner of the house for some days. The blood relations, friends, etc., keep the body as early as possible on fire and all leave the burial ground. So is it wise to waste our lives by utilising this body for worldly affairs, as it is useless after death? So try to learn how to utilise this body for the purpose for which God has given this body as long as it survives in this world.

The Vedas glorify the Human Body as the Temple and the Dehi(Jeevathma) residing in this Temple is none other than the Supreme Lord.

The body is a very important vehicle. It cannot be neglected as it serves as the medium for the soul and it takes the soul to reach its destination, which can either be another material body or liberation from the cycle of birth and death.

The real purpose of the body before it perishes is to achieve four aims called Purusharthas. These are Dharma, Artha, Kama, and Moksha. These provide everyone with opportunities to act morally and ethically, lead a good life, behave in a way that provides good karma in this life and finally end the cycle of birth and death and attain liberation. This is the correct way to love and utilize the body in the right perspective way.

Is death great and a boon to humans?

2025-10-04T22:24:00.343+05:30

Death is indeed very great because it is something fearful, but before it is the culmination of life's journey, the doorway to something beyond what our eyes and senses can grasp.

We spend our whole life building relationships, wealth, reputations, and attachments. Death dissolves all of them in a single moment. No power, position, or possession can stop it. It humbles the ego, liberates us from worldly limitations, pushes us to seek higher truth, equalises all beings, and opens the doorway to eternity. It teaches us detachment and humility. When we realise that everything here is perishable, our hearts naturally seek what is eternal...God, Truth, or the Self.

Biologically, death gives way to renewal. Old generations pass, new ones come. Without death, there would be no growth, no evolution, no space for fresh life. So, it is not a
punishment but a part of nature's law as essential as birth.

LORD Sri Krishna in Bhagath Githa Chapteer-2 Verse 22 teaches us:

'Vasansi jirnani yatha vihaya
tatha sharirani vihaya jirnanya
Nayani sanyati navani dehi'

Just as a person sheds worn-out garments and wears new ones, so too, at the time of death, the soul casts off its worn-out body and enters a new one.

Lord Krishna, in the Bhagavad Gita, further enlightens us that the soul stands apart from the body in many ways. The soul never takes birth or dies. Nothing can destroy it. Physical sensations cannot limit it. It surpasses the cycle of birth and death. The wise know that crying over physical death shows we don't understand spiritual truth. Lord Krishna's words ring true: "The wise lament neither for the living nor for the dead." They understand the nature of the soul beyond our physical existence.

Swami Mukundananda emphasises that 'The Nyaya Darshan' gives the following argument to prove the existence of rebirth.

'jatasya harsha bhaya shoka sandi pratipatteh'

It states that if you observe a little baby, you will find that the baby sometimes becomes happy, sometimes sad, and sometimes fearful without any apparent reason. According to Nyaya Darshan, the little baby is recalling events from its past life and hence experiencing these emotions. However, as it grows up, the impressions of the present life are imprinted so strongly upon its mind that they erase most or all past memories.

Everyone fears death. But birth and death are the laws of creation, and it is essential for the balance of the Universe. If there were no death, there would be so much misery. Do you want to know why?

Long ago, in a kingdom surrounded by mountains and forests, there lived a mighty king. Though he had wealth, power, and wisdom, one question troubled his heart — “How can I escape death?”
One day, while riding through the forest, he came upon a serene monk sitting beneath a banyan tree, lost in meditation. The king dismounted, folded his hands, and humbly said, “O Holy Sage, please tell me — is there any herb or secret by which I may attain immortality?” The monk opened his eyes slowly, his face calm like the morning sun, and replied, “O King, cross the two mountains before you. Beyond them lies a lake. Drink the water of that lake, and you shall become immortal.” Hearing this, the king’s heart filled with hope. He journeyed across the mountains and reached the lake, whose waters sparkled like liquid silver under the sun. As he bent down to drink, a faint groan caught his ear. He followed the sound and saw an old man lying under a tree, frail and trembling in pain.

The king knelt beside him and asked gently, “Who are you, and what has brought you to such misery?”

With great effort, the man whispered, “I am one who once drank the water of this lake. I became immortal. But when I turned a hundred years old, my son cast me away. My family forgot me. For the past twenty years, I have wandered alone, hungry and helpless. My son is long dead. My grandchildren are old. I have stopped eating, but still, I cannot die. ”Tears welled up in the king’s eyes. He thought deeply —“What is the worth of immortality without love, without peace, without rest?”

Yet, another desire arose in him: “If only I could remain forever young, then immortality might not be so painful.”
He returned to the monk and said, “Revered one, tell me the way not only to be immortal but also eternally young.” The monk smiled knowingly and replied, “After crossing the lake, climb the mountain beyond it. There you will find a tree bearing golden-yellow fruits. Eat one, and you will gain both immortality and eternal youth.”

The king set forth once again, filled with hope. After a long journey, he found the wondrous tree shining in divine radiance, laden with golden fruits. As he reached for one, loud voices of quarrel echoed from a nearby valley. Curious, he went closer and saw four strong men fighting fiercely. The king called out, “Why do you quarrel in this sacred place?”

One man shouted, We all ate the golden fruits and now “I am 250 years old, and this man who is my father aged 300, refuses to share the property with me!” The second said angrily, “Why should I give it to him when my father, who is 350 years old, never gave it to me?” Then the eldest, a man of 400 years, said bitterly, “These are my descendants. We have lived for centuries, but greed has only grown. The people of our village, tired of our endless disputes, cast us all out.”

The king stood silent, his heart heavy with realisation. He turned away from the tree without touching its fruit and went back to the monk. Falling at his feet, he said, “O Master, now I understand the greatness of death. It is a boon for humanity, and not an enemy but a divine law of balance.”

The monk smiled and said softly, “O King, there is love in the world because there is death. If life never ended, there would be no meaning in affection, sacrifice, or compassion. Instead of escaping death, learn to live joyfully — every day, every moment. Transform yourself — then the whole world will transform with you.”

Sri Ramchandraji, founder of the Sahaj Marg system, enlightens us that death is not viewed with fear or sorrow, but as a natural and divine transition, a continuation of life in another form. The body perishes, but the soul never dies. It merely leaves one form and takes another as required by Nature. Death is a release, a liberation from the physical bondage that limits the soul. When the spiritual journey is complete, death is no more-- because the soul merges with the Ultimate Reality. For a true abhyasi(practitioner), death loses its sting because the consciousness has already learned to transcend body identification through meditation and remembrance. In Sahaj Marg, death is seen as a stage in evolution, not an end, but a passage. Meditation prepares one to pass through that stage consciously and peacefully. If a man is living in remembrance of God, death cannot touch him with fear. For him, it is only an entry into another region of light.

For one who is dead while living, that is detached from the body and the world, physical death is only a change in the mode of existence. It is no more a terror but a homecoming. If we live each day with simplicity, remembrance, and love for the Master, death will come not as a thief, but as a gentle friend leading us Home.
Death is not the end — it is the silent teacher that gives value to every breath, every relationship, and every act of love.

To live with awareness of death is to live fully in the present LIFE. “Life gains its fragrance only because it is fleeting.”
--oOo--

Constant remembrance of God, and how to achieve it?

2025-09-14T10:43:00.197+05:30

Constant remembrance(Smarana, dhyana, or abhyasa of God) is not 'thinking of God every second', which is impossible for the restless mind, but cultivating a deep, natural undercurrent of awareness of God's presence in the heart, which flows alongside all duties. It is not just when you sit in meditation, but also while living, working, and interacting with others. This is not merely the mechanical repetition of God's name, but an inner state of feeling connected to Him.

Smarana is often described as an unbroken stream of thought directed towards the Divine, leading to a constant state of awareness. The Puranas also present examples, such as the liberation of Kamsa and Shishupala, who constantly thought of Lord Krishna out of animosity, to demonstrate that continuous mental focus on the Supreme Lord can lead to liberation, even in unusual contexts.

Dhyana in Sanskrit comes from the root "dhyai"-to think, to contemplate. It is a deep concentration of the mind on the Divine, so steady that distractions fade away. It is also not mere thinking, but stilling the mind so that the inner self shines.

Abhyasa means a faint reflection, or subtle remembrance of the Divine that remains in the heart, even outside meditation. It also means 'not full concentration, not deep meditation, but gentle awareness that "He is there". It is the bridge between meditation and daily life. Even when the mind is engaged in family work, a subtle undercurrent of God is felt.

Lord Sri Krishna in the Bhagavat Gita Chapter 8, verse 14 says:

'ananya-chetāḥ satataṁ yo māṁ smarati nityaśhaḥ
tasyāhaṁ sulabhaḥ pārtha nitya-yuktasya yoginah'

He is easily attainable for the Yogi who constantly remembers Him with an undivided and focused mind, being absorbed in HIM.

This describes the path of bhakti-yoga, emphasising that a pure, devoted mind, free from other thoughts and desires, is the way to easily achieve the Lord. Srimad Bhagavatam also illustrates this through figures like Prahlada and Dhruva, whose unwavering devotion and constant remembrance of the Lord are highlighted as paths to liberation. This practice involves an unbroken mental focus on the divine, encompassing meditation, listening to stories, and remembering the Lord's glories and names, ultimately leading to spiritual advancement and liberation.

'Gurur Brahma Gurur Vishnu Gururdevo Maheswara
Guruh sakshat Parabrahma tasmai sri Gurave namah'

The guru is Brahma, the guru is Vishnu, the guru is Mahesvara, the guru is the self-revealing limitless Brahman. Salutations to that revered guru.

The above sloka in the Guru Gita, as found in the Skanda Purana, is traditionally attributed to a dialogue between Lord Shiva and Goddess Parvati. Lord Siva explains to Matha Parvathi that the guru should be seen as the embodiment of Brahma, Vishnu and Mahesvara and ultimately as Parabrahman itself.

Hindu philosophy places the Guru-Master as essential for spiritual progress, often above direct worship of deities, because the Guru embodies, channels, and unfolds the wisdom and grace of Brahma, Vishnu, and Maheshwara in an accessible form. The Guru is revered as the means by which God's blessings, knowledge and liberation are truly attained. Guru gives us Gyan (knowledge) about God and about spirituality. Guru is the only power that can extricate ordinary people like us from the intricacies of the path.

It is therefore essential that the guide we select must be one of the highest calibre and worthy of the task of tearing off the intricacies at a glance with the aid of the extraordinary power at his command. He must have his access up to the farthest possible limit and possess the power of Yogic transmission (Pranahuti). Such a man we must seek as our guide if we wish to achieve complete success.

Sri Ramchandraji, founder of Shajmarg(simplified Raja Yoga suited for modern life), is one of the real Masters who emphasises the following examples of how one can remember God constantly during his lifetime.

While doing a thing, think that you are not doing it for yourself, but for your Guru/Master, or rather think that your Master Himself is doing it for Himself. While cooking food think that you are preparing food for the children( your kith and kin) of God. Then the food will become Prasada(Oblation) of God. While at the breakfast table, you must think that your Master and not you is breaking His fast. Then the desire to eat more and more tasty foods will be lessened. When you go to the office, think that your Master is doing all the work. While returning from the office, suppose you see an attractive dance on the way, your eyes are caught by the charming appearance of the dancer. Your thoughts seem to be diverted for a while. Then also think that your Master and not you is seeing the dance. You will at once lose curiosity for it, because your Master’s power will begin to flow into you to relieve you of the temptation.

When you come back from the office, your children rejoice to see you after so many hours. You enjoy their merriments too, and it is but natural. Your attention is, for a while, diverted towards them, and you feel a bit away from the sacred thought. What you are to do then is to think that the Master in you is Himself enjoying, and they are the children of God, who are entrusted to your care and whom we have to provide for and look after as if duty-bound, we are then serving His children and thereby God Himself. We shall thereby get rid of undue attachment too and shall thus remove one of the greatest obstacles from our path.

If you are chatting with your friend, think that your Master, not you, is talking to him. While walking, think that your Master himself is walking. During meditation, if you entertain the idea that not you but your Master Himself is meditating on His own form, it shall bring about excellent results. Similarly, you can adjust yourself in your daily routine work.
If you cultivate this feeling and maintain the outlook that your Master is doing everything in your place, you shall not only be in constant remembrance all the while, but your action will cause no impression whatsoever, and very soon you will cease making further Sanskaras. A man leading this kind of life in no way becomes an obstacle to others in this world. The life of such a person is beneficial to both himself and the world.

Offering Heart(Hrudaya Kamalam) to God.

2025-09-02T22:33:00.121+05:30

Man worships God, who gave him human birth in many ways. During the worship, he offers leaves, flowers, fruits or water to the extent of his ability.

It may be that offering this way is a sign of gratitude, but is a human being really capable of offering to God? When we offer anything to God, the materials in that offering are all the creation of God. If we consider this perspective, we can say that it is not so perfect, because there is nothing of our own in that material offering. God is the one who created the entire Universe. But if the devotee does not offer something to God, his mind will not be satisfied.

Once upon a time, a Yogi prepared to worship God. Then wisdom dawned within him. Performing each and every act of worship, he addressed the Lord thus...

"O God Almighty, You are the Universe itself. So how can you be invoked? Where should you place your seat when you are the support of all creation? Why do you need water to wash your feet, since you are ever pure? Why speak of a cure when you are Holiness itself?

How shall you be bathed, who are eternally pure? What garment shall clothe you? When the whole world abides in you? What use is yajna to you, who are beyond caste, colour and creed? Why sandal paste, when no ointment can enhance your Glory?

Why offer flowers when you are the eternal fragrance? Why ornaments, when all brilliance shines from you alone? Why incense, when you, who stand unveiled, need no covering?

Why a lamp when you are the witness of all light? Why offerings, when you are ever fulfilled? Shall the One who grants joy to the Universe be pleased with a drumbeat? How can I circumambulate You, who are boundless and everywhere? How can I bow down to you, who are not two? If the Vedas strain to praise you, what words of mine can suffice?

Indeed, before your infinite Majesty, even the greatest of men are but dust. Yet..out of boundless compassion..You accept the worship of frail mortals. This alone reveals the unfathomable ocean of your mercy.

O Lord, you do not seek wealth or possessions. What you desire is only the surrender of the heart. You say, " Remember me with devotion...that is enough." But alas! The human mind is restless, ever fickle, driven by desires, and unable to stay fixed on You.

Yet the fact that God accepts the worship of man is an indescribable sign of His immense mercy...What God truly wants from man is not wealth, nor even possessions. He asks for the surrender of the heart from man. He says that it is enough to remember Him with devotion. But the human mind is restless and fickle. It does not stay in one place. Due to worldly desires, it cannot be attached to God. That is why a great saint Sankara says:

'O Lord! My mind is like a Monkey. It is always wandering in the forest of worldly desires, clinging to the branches of family attachments, and leaping from one craving to another without rest. I offer this Monkey-mind to your grace and keep it under your control.'

This is the prayer of the humble devotee.

"O Supreme Lord..The golden mountain Meru rests in your hands. Kubera, lord of wealth, stands as your servant. The wish-fulfilling Kalpavriksha, the Kamadhenu and the Chintamani dwell in your abode. And the moon, dripping with ambrosial nectar, shines upon your crown, spreading coolness and grace across the worlds. O Lord of Mercy, may my heart ever be yours. The Goddess Jaganmatha, who brings all auspiciousness, is by your side as the all merciful, so I cannot give you anything. All I have is my heart. I offer it to you"

Now, a question arises: how can we offer our Heart(Hridaya Kamalam) to God instead of material things?

HRUDAYA KAMALAM signifies the lotus of the heart — a spiritual concept in Hinduism that describes the inner offering of one's heart, emotions, and consciousness to God, rather than external or material objects. Instead of presenting physical gifts or offerings, such as flowers, food, or money, Hrudaya Kamalam refers to offering one's pure heart, love, devotion, and thoughts to God.

Lord Srikrishna in Bhagavath Githa says:

'man-manā bhava mad-bhakto mad-yājī māṁ namaskuru

mām evaiṣhyasi yuktvaivam ātmānaṁ mat-parāyaṇaḥ'

Always think of Me, be devoted to Me, worship Me, and offer obeisance to Me. Having dedicated your mind and body to Me, you will certainly come to Me.

Sri Swamy Mukundananda clarifies like this:

Shree Krishna now concludes it by entreating Arjun to become His devotee. He asks Arjun to unite his consciousness with God in true Yog, by worshipping Him, engaging the mind in meditation upon His divine form, and offering obeisance in pure humility to Him.

Namaskaru (the act of humble obeisance) effectively neutralises vestiges of egotism that may arise in the performance of devotion. Thus, free from pride, with the heart immersed in devotion, one should dedicate all one’s thoughts and actions to the Supreme. Shree Krishna assures Arjun that such complete communion with Him through bhakti-yoga will definitely result in the attainment of God-realisation; there should be no doubt about this.

According to Sri Ramchandraji Maharaj of Shahjahanpur, founder of Sahaj Marg, the offering that reaches the Divine is not external materials, such as flowers, fruits, money, rituals, but the heart itself. In his philosophy, the heart is the true temple of God, and when we surrender it in purity and simplicity, it becomes the highest form of worship.

Material offerings are limited, external and temporary. The heart(Hrudaya kamalam), when offered, is eternal and becomes the seat of the Divine. The heart should be clean, free from pride, selfishness and greed. Just as we don't offer impure food to God, we should not offer a heart full of impurities. Through meditation, prayer and constant remembrance, the heart becomes a fit offering.

Sri Ramchandraji further says about the prayer:

" You are the real goal of human life.

We are yet but slaves of wishes, putting a bar to our advancement.
You are the only God and Power to bring us up to that stage".

Here, the prayer itself is an offering of the heart, not of external objects.

Sit in meditation with the thought that the Divine light is already present in the heart with a feeling ' O Lord, this heart is not mine--it is Thine. Dwell here and make it pure. Instead of asking for worldly gains, surrender the inner being...your love, your devotion, your very self.

Swamy Vivekananda also said: The heart is the shrine, the mind is the priest, and love is the offering. God loves it very much if we offer our hearts with unwavering faith, unwavering devotion and a mind that can surrender everything.

"Om Tat Sat"

Birth, Death and Re-birth

2025-06-13T15:11:00.019+05:30

Most people of major religions disbelieve in reincarnation or rebirth and firmly believe that the present life is only a test for the next life after death. They believe that after death, the soul will be judged according to how each person lived their life.

A day will come when the whole universe will be destroyed and the dead will be resurrected for judgment by God. They will then go to heaven or hell depending on that judgment. Those who believe in God according to their religion will be admitted to Paradise forever and the non-believers will be sent to Hellfire.

Various forms of life exist such as humans, plants, animals, birds, insects, worms, bacteria, etc., and they have a life cycle that undergoes metabolism, growth, reproduction, evolution, etc., over several generations.

Birth is the process of bringing forth an organism from the uterus or womb from the body of its parent. Life is something that really exists that processes, acts, reacts, evaluates, and evolves. Life is anything that grows and finally dies.

Death is the termination of all biological processes that sustain a living being and an inescapable process that finally occurs. Even the thought of death makes one shakes like a leaf, causes great anxiety, and creates unbearable fear in the mind.

When most religions have got belief in God to say that He is Omnipotent( Powerful),

Omniscient(All-knowing), Omnipresent(Everywhere), Glorious, Very kind, Perfect in all His acts, Merciful, Compassionate, Kind, and Inclined to spare the guilty and Love all His creation, why there are differences in the creation( Humans and other living beings) of God? For Ex: Some humans take birth as deaf, dumb, blind, ugly, beautiful, tall, dwarf, physically handicapped, mentally retorted, etc.,

Some kids die within a few days after birth, even without knowing who their parents are? and also no knowledge about good and bad. Why God has created such births and what would be HIS judgment for such lives on the dooms day?

We can find some reasonable explanations in the literature of Hinduism why God's creation is with such differences?

Most Hindus believe in rebirth and believe that reincarnation is the religious belief that the soul after leaving the body, begins a new life in a new body that may be human, animal, bird, insect, worm, etc., depending on the good and bad deeds performed in the previous lives.

Some believe that rebirth happens immediately after death and others believe that the soul may exist in other planes. They believe that good or bad actions performed in the present and past lives determine rebirth.

How Birth, Death and Rebirth takes place has been explained in Brihadaranyaka Upanishad and Chandyogopanishad. A brief description is mentioned hereunder:

When the self becomes weak and senseless(really it is the body that becomes weak and fails to discriminate), as it were, the organs come to it. Completely withdrawing these particles of light, it comes to the heart. The top of the heart brightens. Through that brightened top, the self departs, either through the eye or through any other part of the body. When a man dies it means that the soul leaves the body but not otherwise.

The Jiva(Soul) which has ascended to the Heavenly world by virtue of good deeds descends on the exhaustion of that merit to the earth to take up another life. It takes the form of mist and clouds. Again it enters through the rain and falls to the earth. There on the earth, the self enters a food grain growing on a plant and when the appropriate human eats the grain, then it enters the blood of a male, who consumes that food grain and turns into sperm. Finally, when the seminal fluid enters the female womb upon coitus and the further process leads the soul to take birth again.

The destiny of one's soul depends upon his actions and his knowledge. If he has attained real spiritual knowledge he goes by Devayana, the Path of Light, and does not return to this earthly existence. His soul becomes immortal.

Suppose he has led a life of desires and spent it doing good deeds out of a desire for heaven, his soul goes by Pitruyana, the Path of Darkness to heaven, remains there till his merit is exhausted, and then comes back to this world and takes birth according to the result of his former actions.

But if he has led a life of sin and evil deeds and of wickedness and if he was all along engaged in stealing, drinking, killing, and debauch or in associating with people occupied with these sinful acts (these are the great sins), he forfeits his claim to both immortality and heaven. He is born and reborn as a human with bad qualities on earth and also he goes through the cycle of lives of animals, birds, insects, worms, etc., and suffers interminably according to the gravity of his previous actions.

Thus of those born on earth, some reach the world of Brahman, from which there is no return. Some others go to heaven, stay there for a certain period and then return to worldly existence. Numerous others are born as humans, animals, birds, insects, worms, etc., and caught up in the ever-recurring cycle of birth and death.

Lord Krishna in Bhagavath Githa Chapter 14 verse 18 emphasizes that:

"urdhvam gacchanti sattvasthaa madhye tishtanti raajasaah

jaghanya-guna-vrittisthaa adho gacchanti taamasaah"

Those who are in sattva guṇa reach the higher celestial abodes; those who are in rajo guṇa return to the earth planet; and those who are in tamo guṇa go to the nether worlds.

Lord Shree Krishna explains that the reincarnation of the souls in their next birth is linked to the guṇas that predominate their personality. Upon completion of their temporary stay in the present life, the souls reach the kind of place according to their guṇas. So Lord Krishna has revealed how the jiva ascends in evolution and how it descends.

Lord Krishna reveals that those who have situated in Sattva guna or the mode of goodness(( have the qualities of balance, harmony goodness, purity, holistic, positive attitude, etc.,) ascend upward in spiritual development and go to the heavenly spheres including the worlds of the ancestors and also to the worlds of the demigods, etc. There, by performing pious activities in association with the liberated souls they gradually purified themselves and are freed from the cycle of birth and death.

Those who are situated in raja guna or the mode of passion(have the qualities of anger, anxiety, fear, irritation, stress, courage chaos, etc.,) have the desire for rewards for the cause of actions and engage in activities that give them the results they wish to exploit and enjoy. After enjoying the temporary rewards for their endeavours and their merits have been exhausted, they are again forced to the constant recurrence of material births on the earth and suffer over and over due to greed for desires and attachment to the pleasures of the material world.

Those who are situated in tamo guna or the mode of ignorance(have the qualities of Laziness, anger, depression, guilt, addiction, grief, etc.,) are engaged in degraded desires and degenerative impulses whose reactions cause them to sink deep into the hellish worlds. Due to their sinful activities, they take birth as humans with bad qualities, animal species, insects, worms, etc.,

The birth and death of the baby are undoubtedly the result of the baby's karma. However, for this particular birth, from the time of its birth until it has survived and died, it does not have any opportunity to perform either good or bad karma. The only karma it does is to breath and survive on the feeding. So, it does no binding karma in this birth to bind it for the future. The sanchita karma of the past, if any, left it will need to be experienced in its next birth.

The newborn baby will not understand the suffering that the parents experience when it dies. Therefore, the purpose of the birth is to make the parents feel sorrow, which is the result of their past Karma, i.e., the 9 months of labour, the mother undergoes in giving birth to the baby. The subsequent sufferings the parents experience are the karma of the parents and not of the baby.

If you observe a little baby, you will find that the baby sometimes becomes happy, sometimes sad, and sometimes fearful without any apparent reason. According to Nyaya Darshan, the little baby is remembering the events in its past life and hence experiencing these emotions. However, as it grows up, the impressions of the present life are imprinted so strongly upon its mind that they erase most or all past memories.

Intellectuals may think over the subject and comment their views in the comment box.

Control of Mind through Spirituality.

2025-05-27T10:27:00.000+05:30

By B.E.Sampath Kumar.

The concept of Mind is a complex and multifaceted one that has been debated and explored by Philosophers, Neuroscientists, psychologists, and many other thinkers across various disciplines.
According to the Philosophical perspective, it is a non-physical entity that enables consciousness, thought, and intentionality. It is the seat of subjective experience, perception and awareness.

From a Neuroscience perspective, the Mind is the collection of cognitive functions that arise from the brain's neural activity. It results from complex interactions between neurons, neurotransmitters, and brain regions, enabling thoughts, emotions, memory, perception, and consciousness.

According to the Psychological perspective, the Mind is a dynamic system that processes information perceives, learns, remembers, and adapts.

The Mind is constantly stormed with thoughts, emotions, and external influences, making it difficult to maintain focus and inner peace.

It can be divided into the Conscious Mind and the Subconscious Mind. The part responsible for logical thinking, decision-making, and awareness is the Conscious Mind. The subconscious mind is the part of the mind that operates the conscious awareness. It stores beliefs, memories, habits, emotions, and automatic reactions. It influences behaviour, decisions, and perceptions constantly.

We all know that Controlling the Mind is about developing Awareness, mental discipline, and the ability to guide our thoughts rather than being controlled by them through practising meditation. It is possible by reading books of the learned people how to develop awareness and mental discipline. However, controlling the mind through spiritual practice is a difficult task. In this case, spirituality to control the mind by reading books is not fruitful. A capable Master's guidance is quite necessary to achieve this objective.
The modern Gurus of the day mostly leave the burden of controlling the mind through concentration to the disciples which really makes it a difficult problem for the disciples, with the result that they are unable to overcome the difficulties. In such cases, the Gurus feel that nothing remains to be done to them. In other words, the duty which devolves on the Gurus is shifted onto the disciples.

According to Sri Ramchandraji Maharaj(Babuji) the founder of Sahaj Marg, controlling the mind is a key aspect of spiritual evolution. His approach is simple, practical and deeply rooted in yogic science. Here are the main principles he emphasised for controlling the mind.

Sahaj Marg, a spiritual practice taught by Sri Ramchandraji, shares some common elements with Raja Yoga which emphasizes mental discipline and inner stillness. It aims for union with the Ultimate(God) and highlights the importance of guidance from a spiritual Master, who transmits divine energy(Pranahuthi or Yogic Transmission) to help the aspirant progress.

Concentration affected by forceful suppression of thoughts leaves its weighty effect upon the mind. The force applied for the purpose, also being a physical force, causes its own weight. Thus in a word the state of concentration interpreted as coma is basically wrong, since it keeps one in close touch with matter. In that sense, concentration may aptly be compared to a marshy condition, from which it is very difficult for one to extricate himself. He cannot keep himself from sinking down deep into it unless he falls flat over it, giving up all his efforts. Those who proceed on with that condition, carry along all through with matter. It may however help them to some extent in their material purposes and promote in them hypnotic powers, but it is not the least helpful in a purely spiritual pursuit.

Sri Ramchandraji advocated meditation on the heart, specifically imagining the presence of divine light in the heart. Meditation on the divine light in the heart is the seat of the soul, and by focusing here, we automatically bring the mind under control. A transmission of divine energy from the Guide(Guru) to the seeker, which helps refine the mind and consciousness.

The only proper course for an aspirant would therefore be to get himself absorbed in the light of the Divine coming to him from the Original source, without minding the implications of the word concentration. In that case, the question of concentration will not arise and one will all along be with that which can neither be interpreted as concentration nor otherwise.

Sahaj Marg brings about the result very soon if one has real devotion side by side because by the instrument of devotion, one soon becomes attached to the beloved. The thought of the beloved is there, and this helps a man to go into deeper consciousness. If somehow we get the Guru(master)who can foment us by his internal force acquired by being a Brahmanishtha then the difficulty is mostly over, and we soon begin to peep into the Real Being.

LOVE OF THE BODY

2022-09-07T20:32:00.003+05:30

According to our scriptures, our body is made of five gross elements viz. Earth( Prithvi), Water(Jal), Fire(Agni), Air(Vayu) and Sky(Akash) and three subtle elements viz., Mind, Intelligence and Ego and beyond it Soul exist.

In Sanskrit the body is defined etymologically as follows:

"Seeryathe iti sareeraha:" It means: that which decays is body or Sarira

"Dahyathe iti deha": It is called body because it is burnt. It means the body is constantly consumed by the fire of desire while alive.

Lord Sri Krishna in Bhagavath Githa Chapter 18 Verse 61 says that:

"ishvarah sarva-bhutanam

hrd-dese arjuna tishthati

bhramayan sarva-bhutani

yantrarudhani mayaya"

Lord Sri Krishna said: O Arjuna, the body in which you reside is a machine made from my material energy. Based on your past karmas, I have given you the kind of body you deserved. I too am seated in it and am noting all your thoughts, words, and deeds.

Upanishads described the Body as: "Deho Devalaya Prokth-Jivo Proktho Sanathana." It means the body is a temple and the life enshrined in it is the eternal Lord. The body is said to be the temple; the individual Self (Jiva) is Shiva alone.

People construct temples outside and install idols of God in them. But our body is a moving temple created by God Himself and He enshrined himself in the sanctum sanctorum of the heart. This is the difference between the temples constructed by ourselves and the temples created by God. So which temple is to be adored? We have to think.

It is also said that we possessed our body based on the result of karma accumulated in various previous births. You cannot do anything in life without this body. You might have achieved many great things in your life. But think a while after crossing 70 years of age, your body will not co-operate with you. Your friends who call you "Ore," "Sir", or relatives of your same age group gradually start leaving this world one by one. Your life partner may also leave you by this time. Your friends unable to go outside and take a rest at their homes may call you on phone and might have told you about the problems being faced by them and ask for your suggestions. Then you will be overjoyed and bloated with happiness that at least some friend is asking about your valuable suggestion. The stage of lying on the bed like a child for days together may come. In your childhood, there was your mother to look after all your needs. Now your children and grandchildren may be busy with their work. They do not have even sufficient time daily to talk with you. Now and then your children may come and enquire about your health. If you are lucky and have done good deeds in your past lives, your daughters-in-law may serve you wholeheartedly when you are bedridden, and if not, no one will be there to serve you with love in the old age home. When age advances, diseases like Cold, Cough Fever, Arthritis, B.P, Sugar, Memory loss, Fracture of the legs due to a fall in the bathroom etc., may become part of your life. If yours is a middle-class family, your children in a separate room may be discussing whether the money or wealth earned by you can be spent for your hospital expenses or to wait for your death. Although these are peculiar to read or hear, they are bitter truths generally happening in the lives of aged people.

The Purpose of the human body in this material world is to do karma i.e., our dharma(duties) towards 5 entities viz., yourself, family, society, other living beings viz., animals, birds etc., and also towards Nature. If we want to keep our bodies happy and healthy we must do some exercises like walking, practise Praanayama, meditatie etc., eat suitable good food and do our respective duties. Then only we can achieve many goals in our lives i.e., to torget and fulfill our good dreams, because a healthy body breeds a healthy mind and vice versa. We must help our family members in every possible way and try to fulfill their dreams and expectations to lead them a happy and tension-free life. It is also important to look after the problems faced by our society and help to solve them. We must indulge in humanitarian duties towards society like donating blood, help the poor, keeping the surroundings clean, rising against social evils etc., which can help our country to progress in all aspects.. Animals, birds etc., are also living beings created by God and we must protect them as far as possible treating them as the progeny of God and not to kill them for inordinate liking for a taste. In the present days, much importance is not given to teachings as to how we must live according to the tune of Nature and associate with it, so that it will stretch helping hand well in return. Even now if we neglect it, we are going to see its fierce side.

Apart from the above duties, our very most real aim must be to achieve the realisation of Self through this body before we leave this world. In Bhagavath Githa Chapter 6 and verses 17 and 30 Lord Krishna says:

Yukthahara viharasya yukthachestasya karmasu
yukata svapnavabodhasya yogo bhavati duhkhaha

Yoga destroys the pain(Physical and mental) of a person who is moderate in eating, recreation, sleep and the state of wakefulness and makes him unattached to the fruits of work.

Yo mam pashyati sarvatra sarvam cha mayi pashyati

tasyaham na pranashyami sa cha me na pranashyati

Who sees HIM in everything, and also sees everything in HIM, the Lord will never appear as distant or invisible to that devotee.

The body is a creation of Nature(God), and though it is subjected to some impurities and bad vices viz., Kama(desire/passion), Krodha(Anger), Lobha(greed), Moha(bondage), Mada(ego), and Mastsarya(jealousy), it is also divine because it houses the divinities and the individual self. It helps the soul bound in it to continue its spiritual journey and become liberated by the very actions of the body.

So right living and doing spiritual meditation under the guidance of a Capable Master(Guru) makes the most practical and effective way to know the Self or God. Who attains this stage

in life, always lies in the thought of the divine at the heart and naturally begins to feel himself in touch with the Supreme Power in all his actions and works and every act he does will then seems to be a part of devotion or Divine Offering. This is the only way to love and utilize the body in the right perspective way.

Realisation of SELF

2022-07-19T20:24:00.003+05:30

The definition of "yourself" is the one that is "you(person)", your normal and true behavior and "Self" is the pure consciousness(soul), which is invisible in every living being. Knowing and mastering oneself is the secret, we must free ourselves from ourselves, by our Self. SELF stands for the soul and until its realization if we say ourselves or yourself or myself, we are referring to our ego.

In olden days most people were interested in Self-Realization. Many saints and sages who were God realised viz:- Kardama, Janaka, Vasishta, Viswamithra, Kapila, Vysya, Pathanjali etc., left their guidelines for us to follow. But in the present days most people indulge in sense gratification, enjoying the pleasures that arise from the contact of the senses with their objects during their life time which are the cause of suffering.

Right living with noble thoughts and doing spiritual meditation makes the most practical and effective way to know the Self. Once you love your self, you love all living beings and things because you see all in your Self and your Self in all.

Realisation of Self means the same as the realisation of God and vice versa. The basic principle of self realisation is knowledge that the living entity is not this material body but it is the pure soul remains in a state of constant inner bliss.

Lord Srikrishna, in Bhagavath Githa Chapter-6 Verse 8 has taught the path of Self Realisation.

jnana-vijnana-trptatmakuta-stho vijitendriyah

yukta ity ucyate yogi
sama-lostrasma-kancanah

A person is said to be established in self-realization and is called a yogi [or mystic] when he is fully satisfied by virtue of acquired knowledge and realization. Such a person is situated in transcendence and is self-controlled. For him mundane scholarship and mental speculation, which may be as good as Gold to others, are of no greater value than pebbles or stones.

To experience this, we require to look for a self realized being who has the power to impart the knowledge of the self to others. Like a candle lighting another candle, this can only be accomplished by meeting an enlightened being and is bestowed the gift to help others achieve this too. One must be fortunate enough to associate with a person who is in pure consciousness.

Patanjali was a sage in India who is said to have written Yoga Sutras by compiling already existing teachings into a format easier to follow and understand during 200 - 300 B.C. He prescribed Astanga Yoga an eight fold method viz:-Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi. to achieve Self Realization.

Sri Ramchandraji Maharaj founder of Sahaj Marg has taken up the same method in the name of Sahaj Marg(the natural path of Self-Realization) duly making certain changes. His system starts with Dhyana(Meditation) and proceeds to Samadhi, leaving the above first six-folds. He says that nowadays the whole life is not enough to take up all the eight folds in a sequential manner. So according to the changing times and the present life span of the people, he has adjusted the system to suit the present lifestyle. For the benefit of humanity he draws Divine Current(power) from the source(God) and transmits it to the heart of aspirants which saves more time and to achieve the goal(Self-Realisation)within a short period of life..

He advises to start the meditation on heart(where heart beat is heard) thinking that there is a Divine Luminance in it. In one way this state can be taken as Dharana because this supposition of divine luminance in the heart is nothing but bearing an idea taken up for meditation which leads to Dhyana and it further leads gradually to Samadhi, the absorbed condition. In this process the benefit of left over six folds of Astanga yoga will also be covered by transmission.

So by this transmission(Pranahuthi) linked meditation, the Abhyasi crosses a number of spiritual phases and evolves. In this process of evolution, Abhyasi in his Samadhi state first comes to an absorbed stage having less concern with his surroundings, then he comes to the second stage in which he acts with semi consciousness i.e., he responds to the surroundings unconsciously. And thereon he enters into the third stage where he is fully cognizant and active in his worldly dealings like the bird with its two wings stretched, one representing the spiritual and the other the worldly dealings each not becoming obstacle to the other, but at the same time he continues with the thought of the divine at the heart and naturally begins to feel himself in touch with the Supreme Power in all his actions and works. When this state of mind is permanently established within, every act he does will then seems to be a part of devotion or Divine Offering and he shall thereby be in constant remembrance of God all the while. Thus the constant remembrance of God makes the mind disciplined and regulated, restores moderation in senses and faculties and creates a lightness of spirit resulting internal peace and calmness(Ananda-Hapiness).

Ref: Bhagavath Githa of Hon'ble Sri Sri A.C.Bhakthi Vedantha Swamy.

Meditation

2022-01-24T09:44:00.011+05:30

Dhyana(which is usually translated as Meditation) is a Sanskrit word derived from the root words 'dhi' meaning the mind and 'yana' means 'moving or going(think) of'. Meditation is an ancient practice that is believed to have originated in India several thousand years ago.

Different types of Meditations such as Spiritual Meditation, Mindful Meditation, Focused Meditation, Chanting Meditation etc., are being practiced in every community. It is an effective way to relieve stress and paves a way for the foundation of overcoming dissatisfaction, intolerance and keeps us living happily. A daily meditation practice can have significant benefits for mental and physical health.

Meditation is a means of transforming the mind and a calm seeing of the true nature of things.

One uses a mindfulness technique or focuses the mind on a particular object, thought, or activity to train attention and awareness and achieve a mentally clear, emotionally calm, and stable state.

Meditation is different from Concentration. Concentration is the act or process of focusing or fixing attention on one object or a lot of attention and thought directed to an activity or subject. If we try to control the mind by putting it under restraint we meet with little success. The more we try to suppress it by force, the more it rebounds and counteracts causing a greater disturbance. In the waking stage, we do not feel concentrated as our mind is occupied with multiple subjects in itself even if we are physically doing some activity.

Spiritual Meditation is the mindful practice of connection to something that is greater, vaster, and deeper than the individual self. It also supports a deeper connection with the Ultimate.

The journey to Spiritual awareness through Meditation takes time. Progress is definitely not achieved overnight. It takes plenty of discipline and practice to achieve spiritual realization, but the long-term benefits are incomparable.

Patanjali was a sage in India who is said to have written a number of Sanskrit works. Out of which the most prominent one is Yoga Sutras by compiling already existing teachings into a format easier to follow and understand during 200 - 300 B.C.

According to Yoga Sutras of Sage Pathanjali, Dhyana(Meditation) is the seventh step and this state leads to Samadhi, the eighth step of Yoga Sutras. The earlier steps are Yama. Niyama, Asana. Pranayama, Prathyahara and Dharana.

Sri Ramchandraji Maharaj founder of Sahaj Marg has taken up the same system in the name of Sahaj Marg(the natural path of realisation) duly making certain changes. His system starts with Dhyana(Meditation) and proceeds to Samadhi, leaving the above first six-folds. He says that nowadays the whole life is not enough to take up all the eight folds in a sequential manner. So according to the changing times and the present life span of the people, he has adjusted the system to suit the present lifestyle.

Sahaj marg system has got its uniqueness. While doing Meditation, Divine energy is drawn from the source and is transmitted into the heart of the aspirant. This process is called Pranahuti transmission through which the aspirant will get automatically the benefit of the leftover six steps of yoga and it enables the aspirant to enter into the 7th step Dhyana(Meditation). A capable Guru (Master) certainly has the power to transmit the spiritual state into the heart of the Abhyasi and remove complexities and obstructions therefrom through his will force. It helps the aspirant to cross the difficult stages of spirituality, which he cannot overcome by his own effort.

He further says that in Meditation the proper method to control the activities of the mind is to fix it on one sacred thought and dispel from it everything unwanted or superfluous. In course of time after constant practice, the mind gets disciplined and regulated and much of the inner disturbance is eliminated. The best course to free from unwanted ideas is to treat them as uninvited guests and remain unmindful of them. They will then wither away like unwatered plants and ultimately the same sacred thought will remain predominant.

By constant practice in Meditation, the mind will become calm and peaceful and the unwanted ideas will cease to trouble the aspirant and further it takes the aspirant beyond the mind to the state before creation. The peace, tranquility and the capacity to undergo the impressions will also develop in the aspirant without praying for them separately. It brings the divine experiences on the way to realisation and at last, it takes the aspirant to his Goal( to merge in the Ultimate). The only way to accomplish it is, therefore, Meditation under the guidance of a Capable Master.

What is Transmission of Yogic energy(Pranahuti)?

2021-06-13T16:15:00.004+05:30

In Sanskrit, 'prana' means life-force and 'ahuti' means offering. So pranahuti means ‘offering of the life-force’. Pranahuti(transmission) is a way to accelerate one's spiritual growth with the grace of a Spiritual Master. The energy flows directly from the Spiritual Master to the individual via heart to heart.

In the spiritual practice, the flow of yogic power from the Master to the disciples plays an important role in the transformation of man into a perfect human being. It regulates the mental tendency from going off track and thereby brings his senses and activities into a state of perfect balance and moderation.

Spiritual training for the attainment of higher stages is only possible only by the process of Yogic transmission and by no other means. In support of this verify the following:

It is stated as follows in the 3rd sloka of Dakshinamurthy Stotram by Adi Sankara Charya.

"Citraṃ vaṭa-taror-mūle vṛuddhāḥ śiṣhyāḥ gurur yuvā

Gurostu maunam vyākhyānaṃ śiṣhyāstuc chinnasaṃśayāḥ"

It is indeed a strange scene, wherein at the base of a Banyan tree are seated aged disciples in front of a young Guru. The Guru is silent, and silence is his exposition and clears the doubts perfectly from the Disciples' minds.

It means a young guru through his will force transmitting yogic energy of Godly effulgence to his disciples silently from the heart to heart.

Pranapratishta as per Pancharatra Agama Sastra refers to the ceremony by which a Vigraha or Murthi is consecrated in a Hindu temple. Hymns and mantras are recited by a yogi who is capable to perform Pranapratishta. The ritual is considered to infuse life into the Murthi.

After the whole process, the Vigraha or Murthi is no longer termed Murthi but instead, the deity invoked within the Murti. The prana enlivens that particular Murthi and makes it holy so that whoever bows before it, his mind stops thinking about his own life and material things and he experiences peace and happiness.

Like the above, Lord Krishna might have transmitted the divine energy to Arjuna on the battlefield and made him an immortal hero, as can be seen from the great epic Mahabharata which consists of around One lakh slokas and wherein Bhagavath Githa was a part taught in about 700 slokas by Lord Sri Krishna to Arjuna. In Mahabarath itself, the original version of the story relating to Pandavas and Kauravas with the title of "Jaya" consists of about 8,800 slokas.

So Lord Sri Krishna might have said few slokas at the beginning of the War to Arjuna and later might have been elaborated to about 700 slokas like the present available Mahabarath because both sides had already sounded their conch shells and it won't look reasonable to share Githa to Arjuna for hours together. Githa might have transmitted to Arjuna from heart to heart within few minutes.

If we examine the above versions carefully that when a capable person can transmit prana shakthi into vigrahas, why not a capable Guru or Master can transmit his yogic energy of Godly effulgence to his disciples through pranahuti?

Sri Ramchandraji Maharaj, who is the founder of the Sahaj Marg system has that power and through his teachings says that:

Power of transmission is Yogic attainment of very high orders by which a Yogi can infuse by his own will force the Yogic energy of Godly effulgence within anyone and remove anything unwanted in him or detrimental to his spiritual progress. He can exercise these powers not only on those assembled around him but on those, too, who are away from him. The power can be utilised in any way at any time. One who has got command over this power can, at a glance, create temporarily or permanently, a condition of the mind which is far ahead of the existing condition of the mind of an Abhyasi and which otherwise will require a lifetime to be achieved.

It is a matter of greatest regret and pity that this age-old process of Yogic transmission originated and widely practiced by our ancient sages has now gone into complete oblivion in the very land of its origin, where today only but a few might feel inclined to believe it even. Some people try to ridicule it by misrepresenting it as nothing but mesmerism or hypnotism.

A capable Guru, who is a selfless man and a true servant of humanity at large, teaching people out of pure love without any ulterior selfish motive of name, fame, or money has the power and capacity to transmit by his will force the spiritual state into the heart of the Abhyasi and to remove complexities and obstructions therefrom.

As the Abhyasi is accustomed to feel through the senses only, he may not feel anything immediately at the start of the practice. The progress will mainly depend upon his faith, devotion and love towards his Master and it regulates the mental tendency from going off track and thereby brings his senses and activities into a state of perfect balance and moderation and the real task of our journey will become smooth in the spiritual field.

Varna and Caste System

2021-05-03T11:39:00.003+05:30

Varna is the nature of an individual based on gunas(Sattva, Rajas, and Tamas) and activities in which one is interested in a particular kind of job or occupation to earn a living, and Caste means a lineage of an individual about which job or profession his/her very early ancestors used or made to do as a family profession.

The whole varna was made keeping in view the dharma that one had to follow. Varna was never considered by birth if we go through the following instances of our great literature. In Srimad Bhagavad Gita Chapter IV Verse 13, Lord Krishna clearly states that the four Varnas are based on their work and their basic nature and not related to birth at all.

"chātur-varṇyaṁ mayā sṛiṣhṭaṁ guṇa-karma-vibhāgaśhaḥ

tasya kartāram api māṁ viddhyakartāram avyayam"

The four varnas have been created by Me through a classification of the gunas and activities. Even though I am the creator of this system, still know Me to be the non-doer and eternal.

Lord Krishna explains in this verse that the classification of the Varṇāśhram system was made according to people’s qualities and activities and not by birth. The Brahmins are those who have the supremacy of the mode of goodness (sattva) are interested in sharing knowledge and worship. The Kshatriyas who demonstrate courage like to organize and protect people, face challenges, take risks, will have a prominence of sattva and rajas. The Vaishyas are those who possess the mode of passion mixed with rajas and tamas form the business and agricultural class. The Shudras, who are predominated by the mode of tamas form the working class.

Here is a story in Chandogya Upanishad Chapter IV, which supports the Varna system which was by gunas and activities and not by birth.

Satyakama was the son of a woman named Jabala. He had a strong wish to learn Brahmavidya and so he left his house and approached sage Goutama. The sage questioned about his family and Gotra. Satyakama who was not aware of his father's name and Gotra came back to his house and asked his mother about his father and gotra. His mother told him that she does not know the name of his father and gotra. She further told him that she had to move about much as a servant in many houses when she was young and conceived him. She further told him to go to the sage and told him that as her name is Jabala, his name is Satyakama Jabala.

Satyakama returned to Sage Goutama and told him what he knew. The sage was pleased with his honesty and love for the truth and declared that the boy's honesty is the mark of a "Brāhmaṇa, true seeker of the knowledge of the Brahman" and accepted him as his disciple.

The story is notable for declaring that the mark of a student of Brahman is not parentage, but honesty.

Sri Adi Sankara, in his Manisha Panchakam, has also mentioned that birth doesn’t matter. It is the knowledge of Brahman which makes one a Brahmin.

Following shloka is from Skanda Purana which gives importance to the nature and activities of an individual and not his caste in which he has been born.

"Janmanā jāyate śūdra saṁskārāt dvija ucyate"

Everyone is born a shudra but by purification of mind and attaining Vedic knowledge by faith one becomes Dwija (Brahman).

No human being becomes a brahman just by being born to a brahmin couple. One who attained Vedic knowledge and shows the path to liberation to his fellow beings, who is free from sorrow, who is lawful and pure, who is free from all worldly and heavenly bonds, who is desireless, free from rebirth, and one who is endowed with wisdom and who has realized the ultimate truth is a Brahmin.

Valmiki Ramayana tells us how a Kshatriya king became Brahmarshi. Kaushik was a king also known as Viswamithra. Maharshi Vasista possessed a cow called Sabala can give everything wished for. Once Kaushik went to the Ashram of Vasista and saw the cow and wished to possess it. Vasistha refused to say the cow actually belongs to Devas, so he cannot give it. Kaushik became furious and attacked Vasistha with all his forces. However, he was defeated by the power of Vasista's Brahmavidya. Kaushik went to the Himalayas to perform severe Tapasya for over 1000 years.

Indra, the head of Heaven tested Viswamithra under the guise of a brahmin and begged for food just when Kaushik was ready to break a fast of many years by eating some food. Kaushik without any hesitation offered his food at once to Indra and resumes his penance. Kaushika continued his penance without being provoked by any of Indra's testing and alluring interferences. Kaushika's yogic power was at a peak. Then Brahma, along with Indra and other Devas appeared before Kaushika and called him Brahmarshi and named him Vishvamitra or Friend of the Universe. Then Vishwamitra went and greeted Vashishta with the pride of being a new Brahmarishi in the heart. Vashishta simply blessed him. Suddenly all pride and desire left Vishwamitra's heart and he became a clean and clear Brahmarshi. When Vishwamitra turned back to leave, Vashishta realized a change of heart and greeted Vishwamitra as Brahmarshi.

Maurya kings were not originally Kshatriyas and they were Kushwahas. Chandra Guptha overthrew the Nanda Dynasty and became the king of Magadha, his varna was that of a Kshatriya.

It might have happened about 1500 BC when the Aryans conquered and took control over the regions in India, suppressed the locals, disregarded their cultures, and made them their servants. Maybe during the Gupta period, the varna system became rigid and prohibited movement from one varna to the other and thus evolved the rigid caste system based on their profession as seen today. The caste system divides Hindus into four main categories - Brahmins, Kshatriyas, Vaishyas, and the Shudras. Outside of these four castes system are the Dalits. People who clean drainages etc., are called “Scheduled Caste” and those who live in forests as tribes are called “Scheduled Tribes.” The main castes were further divided into about 3,000 castes and 25,000 sub-castes, each based on their specific profession.

The caste system creates differences among the people in society and affects the quality of life and social mobility. It stands in the way of Political, Social, and Economical reforms though the Indian Constitution has given equal rights to all its citizens. Our politics is largely managed by caste vote banks because people in most areas vote on a caste basis. It is a curse on our country which must be eradicated if we really want to see our country's prosperity in all aspects.

If spirituality is widespread in the country, then most of the people have the ability to think of the unity of all humans, that the same God is within all souls, and rejects the claim of separate Gods for different religions. When the people are elevated spiritually and understand that all humans are basically the same, they won't find any supremacy of their caste over the other and also understand worshipping the Ultimate(God) in different names and in different places of worship do not make any difference.

Your Life is Your Program

2021-04-22T16:30:00.001+05:30

In the current age, a lot of people working from home are increasingly interconnected with almost all the world through the electronic gadgets like mobile phones, computers, laptops, iPads, tablets, etc. With these new habits made in the recent decades, it feels as if this is the new norm.

Nowadays people are expected to be available online except when they are sleeping, and are expected to answer to the innumerable IMs, chats, and other messages that keep bombarding the devices in hand.

For newcomers, it may seem to be an enjoyable experience to start with, but soon, the disillusionment occurs, when the lines between Work and Personal life get not just blurred, but simply wiped out!

At this juncture, what the professionals need is not the tips and techniques to run and win the rat race only in the materialistic world, but it is more about being selective in choosing the projects, either in personal life or at work, and giving their best. So, focused few versus insignificant many.

Program or Project Management and Life aren't really vastly different. Programs or Projects have relatively shorter timelines whereas Life has a larger timeline. The techniques we use in managing projects and programs can also be used in Life, in the right sense, to have a better life. On the other hand, the wisdom we gain in life through experience and philosophy can also be used in the Project Management domain. It is important to get the best of both worlds.

We are bringing out this book as our attempt to give various perspectives to our readers in this regard.

For pre-orders, this link can be used.

Pre-Order on Amazon Kindle

Bondage

2021-04-16T10:17:00.001+05:30

Bondage means the state of being a slave, or of being severely restrained by obligations or circumstances. A state of subjection to a force, power, or influence or being under restraint. In general, to refer to anything that keeps us from being fully submitted to the Almighty.

A person who is attached to his job and no choice to leave it because of financial pressure for maintaining his family is an example of bondage.

The following incident in Mahabarath shows us how a courageous personality's life ended miserably tied in bondage restrained by obligations or circumstances by supporting an unrighteous person.

Guru Drona, Master of the Kaurava dynasty arranged a tournament between the sons of the kings to display their skills. Arjuna was the chief attraction of the tournament as an efficient archer. Karna, who was also an Archer was not allowed to showcase his skills on the basis of his caste by Kripacharya, another Master.

Duryodhana, son of Dhritarashtra, the king of the Kauravas Dynasty, supported Karna, the son of a low caste person ie., Sutha with his selfish motive and crowned him as king of a small country called Anga, to participate in the tournament and take revenge against Pandavas who are sons of King Pandu, as he desperately wanted a good Archer on his side to match Arjuna. Karna was emotionally moved at this incident and asked Duryodhana how he could repay him for the great help. This event was a key event of Mahabharata that established strong bondage between Duryodhana and Karna, an intense rivalry with Arjuna, and as a whole Karna had an opportunity to take revenge against Arjuna. Duryodhan and Karna were not best friends and joined together for their own selfish interests. This unrighteous bondage made Karna die miserably in the war at the hands of Arjuna and made him the tragic hero of the epic Mahabharata.

Freedom from eternal bondage is not possible so long as we are within entanglements. The natural craving of the soul is to be free from bondage. The problem before us is not mere deliverance from pain and misery but freedom from the bondage which is the ultimate cause of pain and misery. Bondage is the craving for pleasure, and its abandonment is liberation.

Lord Krishna in Bhagavath Githa Chapter-3 Verse-9 explains how we can be freed from bondage.

yajnarthat karmano ’nyatra loko ’yam karma-bandhanah
tad-artham karma kaunteya mukta-sangah samachara

Work must be done as a yajña (sacrifice) to the Ultimate(God); otherwise, work binds one to this material world. Therefore, O son of Kunti, perform your prescribed duties for the satisfaction of God, without being attached to the results and free from bondage.

Yajna means the Ultimate(God), or sacrificial performances. The Vedas urge: yajno vai vishnu. It means Vishnu and Yajna are one and the same and they are identical. Yajna releases us from the bondage of samskaras as it is performed with a spirit of sacrifice without the sense of "I" associated with it. Therefore we must perform all the works for the satisfaction of God and by doing so one is in a liberated stage and not bound by any samskaras. No one can remain without doing any action. Bondage does not arise from the action but any expectation of the result from that action creates the bondage.

Now the question before us is how we can live nowadays without expecting any result of our Karma (action)?

This can be easily achieved if we surrender to a Capable Master(Guru) who should do this by his own effort exercising the power of transmission in order to create a permanent and deep-rooted effect. A man who is himself free can free us from eternal bondage. If he is not free from the bondage of Sanskaras, Maya, or Ahankar it is not possible for him to free you from those bondages. Suppose you are bound to one pole and your Master to another, how is it possible for your Master to free you from the bondage? Only a man who is himself free can release you from the bondage. If we are fortunate we can find such a Master in our lives.

Nowadays it is very difficult to find such a Master. Then God's love can only free us from bondage and we must prepare ourselves with a strong will to follow what Lord Krishna has taught us. While working one can think that he is not doing it for himself, but for the sake of God, or rather think that God himself is doing it for himself. Then the God's power will begin to flow in to relieve you from the result of that work and no sanskaras will be formed.

Geriatrics and Exercise.

2021-04-12T15:02:00.004+05:30

Imagine a scenario where you are unable to even walk for 3 mins, unable to lift the groceries or even activities like combing hair which once you could do effortlessly in seconds.

These are the common complaints we as physiotherapists receive in our clinics daily.

So what is the solution? Why are people facing these issues at a very young age compared to previous generations?

Simple the answer is lack of activity and the constant help we receive with the help of technology.

Aging is inevitable but combined with obesity and lack of activity we are only adding fuel to the growing problem.

What is the solution?

Exercise.! I know all hate that word but I am not asking to hit the gym take membership to expensive places when you are not ready to commit.

We as physios recommend the first take up a test for checking the readiness to do an activity.
Once that is done next is adding a minimum of 15 minutes of exercise to start off with.

It can be any of your favorite activities.

Before you hit the activity of your choice, keep in mind certain precautions like warm-up well so that you can perform it with ease and wear comfortable shoes and clothes as your skin needs to breathe and sweat and most importantly make sure you are up to date about your vitals like blood pressure and blood sugar levels. It is best to avoid if any of them are not stable.

Lastly, the activity can be ranging from as simple as Walk your pet, skip the elevator or put on the dancing shoes and dance away like no one is watching to intense cardio in the later stages...

These are a sure shot way to boost you and add more feel-good hormones but most importantly they will help you in building a routine which in turn will pave a way for a healthy you.

Courtesy: Dr.Ms.Sowmya Brindavanam, Masters in Pediatric Physiotherapy.

Moderation of the senses and balance in Life.

2021-04-03T11:57:00.003+05:30

Moderation means the quality of doing something within reasonable limits and not being extreme. It further means balance in all senses and faculties, nothing more or less than what is naturally required for any specific purpose.

Generally, we find today moderation disturbed in all most all cases. The result that follows is nothing but disturbance and mental conflict and it is the root cause of all the troubles and miseries we are now facing.

There is a saying. "Ati sarvatra varjayet", means excessive indulgence in anything that should be given up. Nowadays, there is a foolish and painful drive to cross the limits of moderation. The irony is despite knowing this many of us to attach undue importance to whatever thing comes to our view and we strengthen it by the force of our thought with the result that it grows stronger over all others. The result is nothing but disturbance and mental conflict and it is the root cause of all our troubles and miseries.

Anything in excess is bad. We must eat for a living but not for living to eat. If we eat too much, we get stomach ache and digestive problems. Too much sleep makes us lazy and too much money pilfer our peace. Excessive speed results in an accident, but many prefer speed as it thrills despite knowing that it also kills.

Generally, parents love their children very much. But if that love exceeds its limits, the children will be spoiled. We know the instance of Kaurava King Dhrithirashtra's blind love for his children and his support for their evil acts, which resulted in the death of all his sons in the war.

Ravana, the demon king of Lanka, had exceeded his desire and daringness. That resulted in the downfall of the golden kingdom of Lanka. In Mahabharata, Kauravas exceeded in their sense of superiority or ego that resulted in the elimination of the Kauravas race.

Lord Krishna in Bhagavath Githa Chapter-6 verse-17 explained what moderation is and how we can easily achieve it and make balance in senses and faculties by practicing Yoga.

"Yuktaaharavihaarasya yuktacheshtasya karmasu

Yuktasvapnaavabodhasya yogo bhavati duhkhahaa"

Yoga destroys the misery of one balanced in eating and leisure, moderate in work, temperate in sleep and wakefulness.

In this sloka, Lord Krishna directs us to lead a well-balanced and regulated life so that our bodies can support our spiritual aspirations. It means one who has a well-regulated sattvik diet, proper exercise, virtuous conduct and sufficient sleep is fit to practice Yoga.

Virtuous conduct is the soul of yoga. We should be inclined to achieve balance in life. Yoga practice will make us more aware and get us out of ignorance so that we do not waste time and energy in enjoying the pleasures of the senses. Yoga teaches moderation in all things and paves a way to peace and happiness.

To achieve this, our next lookout must be to find out a capable person as our guide, who attained perfection or complete negation of self. When we surrender to such a person as our guide(Master ) to reach our aim or goal, the spiritual life is awakened and the higher powers of the soul are roused to help our growth.

A capable Guru only can do this by his own effort exercising the power of transmission to create a permanent and deep-rooted effect. Under the guidance of such a great Master, Meditational practices and constant remembrance of God make our mind disciplined and regulated, restores moderation in senses and faculties and creates a lightness of spirit.

A moderate, well-regulated life is conducive to meditation. The benefits we get from Meditation are: we become more creative, more balanced, and definitely lead a better life. Also besides, it can help us to remain in positive thoughts, reform our emotions, and keep oneness with all beings. It also creates a balance of the Senses in our life towards the spiritual journey.