Podcasts about gandhiji

"Savarkar was a great rationalist. The surprising thing is how such a rationalist went completely off the rails in regard to other matters. His writing is full of villains and among the villains are the Buddha, all Buddhists, whom he considered hereditary traitors, Ashoka, Akbar, Tipu Sultan, and then Gandhiji. On the question of Godse and Apte there was no doubt that they were his acolytes, they were his worshippers. Sardar Patel said the problem was that once you create an atmosphere then you don't have to tell anybody to go and assassinate; he reads your lips. You just have to see the publications Savarkar was patronizing... They were only penning hatred and it was all centered on one man -- Gandhiji. Savarkar felt that the Marathas were the real legatees of the Mughal empire and then the damn outsiders, the British, slyly took over. The same thing happens in his own life . He thinks he is the heir to Lokmanya Tilak and then this outsider Gujrati comes and takes the whole prize away. This great disappointment in his life gets centered on one man and becomes hatred. Today, Gandhiji is a great inconvenience because he embodies Hinduism, the collective memory of our people. If Savarkar's line is pursued, then India will become a dismembered nation like Pakistan; society will be riven by hate. This eternal search for purity always ends in that. The difference between Indic religions like Hinduism, Buddhism and Jainism from Semitic religions is that ours is an inner-directed search. Everything - pilgrimages, idol worship, mantras etc. is to aid this inner search. When you marry it to the State, religion becomes an instrument of the State. You only have to look at the Jewish religion when Gaza is to be bombed - it just becomes an instrument. Secularism is a way of keeping the purity of religion. It's not anti-religion. Keep religion and the State separate. That is why my book ends with this appeal - Save Hinduism from Hindutva" - Arun Shourie, author, 'The New Icon; Savarkar and the Facts' talks to Manjula Narayan on the Books & Authors podcast.

Welcome back to A Century Of Stories: India presented by IDFC FIRST Bank! Discover how the 73rd and 74th Constitutional Amendments transformed India's local governance! Kunal explores their impact on empowering rural institutions and urban bodies alike, fostering grassroots democracy and promoting women's participation in decision-making. These reforms shaped India's development story and strengthened local self-governance, just like Gandhiji envisioned in his idea of ‘Gram Swaraj’. Subscribe for more such captivating stories! New episodes out every Monday! #GramSwaraj #Panchayat #Grassroots #ACenturyOfStories - Open IDFC FIRST Bank savings account : https://www.idfcfirstbank.com/personal-banking/accounts/savings-account?utm_source=ig&utm_medium=content&utm_campaign=June&utm_content=COS Know more about Zero Fee Banking : https://www.idfcfirstbank.com/getmorefromyourbank?utm_source=youtube&utm_medium=centuryofstories&utm_campaign=cosepi1&utm_term=Aug23 Follow ‘A Century of Stories’ official Instagram handle at @acenturyofstories Subscribe to A Century of Stories YT channel Listen to A Century of Stories across Audio Platforms Apple Podcasts | Spotify | Google Podcasts | Gaana | Amazon Music | Jio Saavn Follow our host Kunal on Instagram at @kunalvijayakar And don’t forget to rate usSee omnystudio.com/listener for privacy information.

The BJP-led coalition government has lifted the ban on government employees taking part in activities of the Rashtriya Swayamsevak Sangh, or RSS, an organisation which has been banned three times since India attained independence. The RSS was banned days after Gandhiji's assassination by Nathuram Godse in 1948, during the Emergency by Prime Minister Indira Gandhi and under civil society pressure after the demolition of the Babri Masjid in December 1992. Interestingly, the restriction on central government employees associating with the RSS remained in force during the first two terms of Prime Minister Narendra Modi and under Atal Bihari Vajpayee during his 1998-2004 terms. So, the question that arises is: why now? Is Modi trying to appease the RSS after facing an electoral setback? Didn't RSS chief Mohan Bhagwat indirectly poke fun at Modi saying he wasn't biological during the recent election campaign? Does this decision have anything to do with what appear to be efforts to remove Adityanath as the Chief Minister of Uttar Pradesh? Guest: Nilanjan Mukhopadyay, independent journalist, columnist and author. Host: Amit Baruah, Senior Associate Editor, The Hindu. Edited by Sharmada Venkatasubramanian.

ఊరి పేర్లు అనగానే గుర్తుకు వచ్చే వాండ్రంగి కొండలరావుగారితో జరుగుతున్న ముఖాముఖిలో రెండవ భాగమిది. ఈ పేర్ల వెనుక ఉన్న ఆయన ప్రయాణంలోని మరిన్ని విశేషాలు తెలుసుకునే ప్రయత్నంతో పాటుగా… పొందూరు ఖద్దరు వెనుక ఉన్న ఆసక్తికరమైన కబుర్లు కూడా పంచుకుంటున్నారు. ఊరి పేర్లు కాలగర్భంలో కలిసిపోకుండా, ఎవరు ఎలాంటి ప్రయత్నం చేయవచ్చో చెబుతున్నారు. ఈ ఆసక్తికరమైన విషయాలతో పాటు… కొన్ని ఊరి పేర్ల వెనుక ఉన్న అబ్బురపరిచే కారణాలు కూడా విందురుగాని! Here is the second part of our conversation with Kondal Rao, a man who is dedicated in finding out the history behind names related to places across Andhra Pradesh. Kondal Rao in this conversation is going to share some interesting reasons behind such names as well as the story of Ponduru- a town which has attracted even Gandhiji for its weaving skills. Host : K L Surya #TALRadioTelugu #manarachayitalu #vandrangikondalrao #talradio #touchalife #talpodcasts

The day of Gandhi's demise as narrated by writer Akilan in his novel #Pudhuvellam

Gandhiji gave expression to his dreams for Swaraj or Independent India on many occasions in many ways. “The Swaraj of my…our…dream recognizes no race or religious destinations. Nor is it to be the monopoly of the lettered persons nor yet of moneyed men. Swaraj is to be for all, including the farmer, but emphatically including the maimed, the blind, the starving toiling millions.” Young India, 26-3-1931 “It has been said that Indian Swaraj will be the rule of the majority community, i. e. the Hindus. There could not be a greater mistake than that. If it were to be true, I for one would refuse to call it Swaraj and would fight it with all the strength at my command, for to me Hind Swaraj is the rule of all people, is the rule of justice.” Young India, 16-4-1931 This talk by Prof. Mridula Mukherjee explores the multiple facts of the Mahatma's vision for India, especially his ideas and practice on religion and secularism, democracy and dissent, violence and non-violence. It will also pose the question: to what extent have we been faithful to Gandhiji's dreams? Where have we failed him? Does the India of his dreams remain an ideal for Indians today? This episode of BIC Talks is an excerpt from an in-person event that took place in October 2023 as the Prof. Satish Chandra Memorial Lecture. Subscribe to the BIC Talks Podcast on your favourite podcast app! BIC Talks is available everywhere, including Apple Podcasts, Spotify, Google Podcasts, Castbox, Overcast, Audible and Amazon Music.

2 अक्टूबर 1869 को मोहनदास करमचंद गांधी का जन्म गुजरात के पोरबंदर में हुआ था. एक धोती में खुद को समेटकर जीवन भर सविनय अहिंसा के मार्ग पर चलने वाले इस महात्मा ने पूरी दुनिया को सत्य और परोपकार का वो रास्ता दिखाया है जो पूरी मानव जाति के कल्याण के लिए हमेशा प्रासंगिक बने रहेगा. यूँ तो गाँधी जी के बारे में हम सभी ने बचपन से पढ़ा है लेकिन बहुत कुछ ऐसा है जो हमें आज भी नहीं पता। इस गाँधी जयंती पर आइये जानें गाँधी जी के बारे में कुछ अनसुनी बातें जिसे बताने के लिए हमारे साथ में हैं Retired Professor of Delhi University, Subrato Mukherjee, ABP LIVE Podcasts पर FYI में 

In this episode we talk to artist and founder of A.M.M.A.A (The Archive for Mapping Mother Artists in Asia) Ruchika Wason Singh along two other wonderful artists Alka Mathur  and Aparajita Jain Mahajan . A.M.M.A.A. simply means mother. It is also a space, for mapping mother artists in Asia and their art practice. A.M.M.A.A. is an initiative by Indian artist Ruchika Wason Singh, to document the different aspects of their art making and its possible  relations with motherhood .  https://www.ammaathearchive.com/aboutAlka Mathur is a visual artist who works with mixed media. She is an alumna of the Sir J.J School of Art, Mumbai, India. Her artistic practice entails mental reconstructions articulated as assemblages on fabric, paper and cloth. Using natural dyes, earth pigments and found objects, Alka strives to blur the line between traditional and contemporary. Nature plays a significant role in the artist's work. The contours and cracks of the parched land of her home Rajasthan, have always found their way into her relationship with material - the rustic, frayed edges which are worked over but never refined. She photographs nature and then interrupts their easy or direct readings by abstracting them into compositions of lines, planes, textures and symbols. Earth, matter and the divine feminine energy are themes which inspire and permeate her practice. The kantha or running stitch is an integral motif, representing the meditative, repetitive process analogous to the everyday rituals of women reworking old pieces of cloth. Her more recent assemblages use tea bags and tea stains on handmade paper, on which she writes a daily journal. These works are both anecdotal and autobiographical - incorporating ordinary, everyday happenings where the artist presents herself in fragments, while also encouraging the viewer to become a participant. https://www.instagram.com/alka_mathur_art/https://alkamathur.comAparajita Jain Mahajan is an abstract mixed-media artist. Through her painting, drawing, and sewing, she investigates interactions between seen and unseen forms and energies, while creating emotive topographies. The feelings of passage of time, pausing to reflect, following footprints, discovering pathways, and occupying a location are visually explored through her works. Her work rises out of flat surfaces and journeys through three-dimensional space. Aparajita has focused on her art practice while simultaneously undertaking social projects. She created animations for the Eternal Gandhi Multimedia Museum in New Delhi and assisted film maker Saeed Mirza in his tribute to Gandhiji in 2004. While Living in Auroville, a universal township, she taught art in an outreach village school and made a documentary about this special school.  Since 2009, Aparajita has exhibited her artwork at solo, two-person, and group shows.  ‘The Line in Between' at the Alliance Francaise, 2012 and ‘Interactions' at the habitat centre, 2016 in New Delhi, India were some of these exhibitions. In 2020, she debuted her textile artwork as an installation ‘Tracing Memories' in the RISD alumni show at the India Art Fair. In 2022, as part of the “Taking.Up.Space” initiative by the Thrive Together Network, Aparajita, co-created a virtual exhibition "Attachment; Abbreviated”  featuring materials that were shared, swapped, and changed between artists in opposite ends of the world. https://www.instagram.com/aparajita_atot/https://www.aparajitajainmahajan.com

Bhagwad Geeta - Chapter 1 - Verse 4 - Meaning Of The Fourth Verse Of Geeta - Quality Of Being Valorous In this episode, we will try to understand the meaning of the second word of the Fourth verse of Shrimad Bhagwad Geeta - Shura ( Quality of being Valorous ) In this episode, we will translate Sanskrit word first and then we will try to understand the meaning of the word in proper context. In this second part of the explanation of the fourth verse, we will talk about following things, - Understanding the word "Shura" (Valorous) - What is the difference between Valorous and adventurous / courageous ( Sahasik )? - What is the difference between being Valor and Anger ( Sahasik )? - Why is valor being considered as the most important quality? - Why should Lakshman be considered as a person of valor and not just as an angry person? - Why is Gandhiji a valorous person? - Meaning and explanation of a Vedic mantra ( Rastra Gaan Mantra )- Aa Bhraman Bhramano Bhramvarchasi jayatam.

This  is the recording of Dr. Anil Rajvanshi's interview (in Hindi) on Gandhiji on 30th January 2023. The interview was broadcast by All India Radio, Nasik and was carried by all stations in Maharashtra.

I'm back with one of my greatest heroes this week, John Giuliano. I did a big long interview with John a couple of weeks ago (#00053), and my goal now is to have little conversations like this one on a regular basis.    I got John's take on the solocast I did on Gandhi's letter to Hitler (#00049) – and the connection between the scientific method and gandhi's non-violence. It was perfect timing, as I happened to call John just as we was emerging from 3 days of fasting and silence on his boat, during which time he re-read Gandhiji's autobiography: My Experiments With Truth.   Let's jump in!

A film titled Gandhi released in 1982 helmed by Richard Attenborough, won several prestigious accolades and also introduced the iconic figure of India, to the younger generation. This was followed by many films, newsreels, and documentaries allowing the audience to know more about the Father Of The Nation. However, contrary to this, Mahatma Gandhi, himself didn't like films, as he thought the technology was distractive and harmful, claimed our guest. In this episode of The Wire Talks Sidharth is joined by Prakash Magdum, former director of the National Film Archives of India, civil servant and author. Our guest takes us through his journey about what intrigued him about Mahatma Gandhi and his perspective towards the films. Prakash titles the great leader as the 'Star of The Newsreels' era for the amazing fan following he developed across the borders in the 1930s and 1940s. In addition to this, he also talks about what made him write the book, The Mahatma on Celluloid.  Follow Prakash Magdum on Twitter.  Follow Sidharth Bhatia on Twitter and Instagram You can listen to this show on The Wire's website, the IVM Podcasts website and all audio streaming platforms. See omnystudio.com/listener for privacy information.

Kamal sir letter to Gandhiji

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Fate is limitations of all past coming into the Now. Destiny is what we do in the Now to create the future. The story of Mahatma Gandhiji & India's freedom struggle illustrates the turning point for India the moment the Salt March and Satyagraha movement was launched by Gandhiji. In life, utilizing Nandhiji's yogic insights transform fate, life limitations and karmic patterns into that life mastery shaping destiny for ourselves and humanity.

It's all about Mohammed Ali Road, Bombay, Alibaug, Church Gate, Sheikh Abdullah Salem, Raja yoga and Saatvik aahaar in this episode of Sadaaqa. The Al Arfaj family from Kuwait lived a happy life in a penthouse on Mohammed Ali Road in Bombay for many years before shifting to Colaba. The Al Arfaj patriarch started off as a pearl merchant before he diversified his business. His eldest daughter Noura Al Arfaj studied Hindi and Urdu at the Parsi run Anjuman Islamic High School. The summer holidays were great fun spent in the cool climes of Panchgani, Matheran and Deolali. The children's maternal grandfather lived in Alibaug, and the Al Arfaj family spent a lot of time in this green paradise. Noura and Sheikha's maternal grandmother Salma Bawazir, participated in the political movement with Gandhiji after he returned from South Africa. Their maternal uncle Rashid, a Bollywood film producer was married to Dilip Kumar's niece. The Kuwaiti family conversed in Hindi and Urdu, the womenfolk wore sarees and their Arabic dress. The children studied Arabic in a special school opened by Sheikh Abdullah Salem at Church Gate. In the 1960s, the family shifted to Kuwait when the Emir of Kuwait asked his people to return and rebuild the country. The family relocated but they kept alive their connections and love for India. Sheikha, who was born in Kuwait was attracted by India's spiritual wealth. She went on to cofound Harmony House, a centre for meditation and Raja Yoga in Kuwait. She also established Ginger, one of the first vegan restaurants in Kuwait based on India's ancient philosophy of Satvik Aahaar. Here in this episode, the Al Arfaj sisters speak to Chaitali B Roy share their memories and speak of ongoing connections. Thank you Anees Backer and Anupa Dasgupta for your support. #indian #india #yoga #yogacommunity #yogapractice #kuwait #kuwaitinstagram #kuwaitcity #kuwaitinsta #kuwaiti #kuwaitiyat #indiakuwait #sadaaqa #satvikfood #culture #indiakuwait #BridgingCultures Anees Backer Anupa Dasgupta Chaitali Banerjee Roy Ministry of External Affairs, Government of IndiaIndia in Kuwait (Embassy of India, Kuwait City)Ministry of Foreign Affairs of the State of Kuwait

19 Mahatma Gandhi Quotes On Action That Will Inspire You : Gandhiji led nationwide campaigns to reduce poverty, expand women's rights, build religious and ethnic unity, abolish untouchability and, above all, achieve Swaraj or self-rule. He has done great things in his life, which is not easy for a common man to do. According to him, do the work before advising others. We have collected some quotes said by Gandhiji to understand action. Let's see 19 Mahatma Gandhi Inspiring quotes on action that will inspire us. Mahatma Gandhi Quotes On Action 1. “Action for one's own self binds, action for the sake of others delivers from bondage.”

Born in 1934 in Durban, South Africa, Arun Gandhi is the fifth grandson of India's late spiritual leader, Mohandas Karamchand 11Mahatma" Gandhi. Growing up under South Africa's apartheid was difficult, humiliating and often dangerous. Enduring bigoted attacks from European-African youths for not being "white," and from Native Africans for not being "black," increased the anger that Arun Gandhi bore as a young man. Hoping that time with his grandfather would help the twelve year old Arun control his rage and deal with prejudice through nonviolent means, his parents took him to India to live with "The Mahatma" (great soul) in 1946. Arun's stay with his grandfather coincided with the most tumultuous period in India's struggle to free itself from British rule. His grandfather showed Arun firsthand the effects of a national campaign for liberation carried out through both violent and nonviolent means. For eighteen months, while Gandhi imparted lessons to his grandson, the young man was also witnessing world history unfold before his eyes. This combination set Arun on a course for life. Arun's father, Manilal, Gandhi's second son, spent over sixteen years in prison as he was repeatedly jailed for his efforts to change South African apartheid nonviolently. Arun's mother, Sushila, spent fifty-four years at Gandhi's ashram "Phoenix" outside Durban. After the deaths of Gandhiji and Manilal, Sushila was the ashram's driving force until its destruction in 1985. The community had been in existence for over eighty years. At twenty-three, Arun returned to India and worked as a journalist and reporter for "The Times of India." He, his wife, Sunanda, and several colleagues started the successful economic initiative, India's Center for Social Unity, whose mission is to alleviate poverty and caste discrimination. The Center's success has now spread to over 300 villages, improving the lives of more than 500 thousand rural Indians. Having written four books and hundreds of articles, Dr. Gandhi is an accomplished author and journalist. He and Sunanda published the "Suburban Echo" in Bombay from 1985 - 1987. Arun and Sunanda moved to Oxford, Mississippi in the United States in 1987. At the University of Mississippi, they collected material to compare race issues in the American south, color discrimination in South Africa, and the caste system in India. In October 1991, the Gandhis founded the "M.K. Gandhi Institute for Nonviolence." Its mission is to examine, promote, and apply the principles of nonviolent thought and action through research, workshops, seminars and community service.Presentation from the 2012 Ozark Mountain Transformation Conference.FOLLOW US ON:Facebook: https://goo.gl/rwvBfwInstagram: https://www.instagram.com/ozarkmtpubTwitter: https://goo.gl/LunK5DWebsite: https://goo.gl/2d5cX4ASSOCIATED LINKS:Ozark Mountain Publishing, Inc.: https://goo.gl/xhgoAPQuantum Healing Hypnosis Academy: https://goo.gl/64G7RD

Dadaguru Sankalp For Gandhiji : Pujya Sant Shri Asharamji Bapu Satsang

Dadaguru Sankalp For Gandhiji : Pujya Sant Shri Asharamji Bapu Satsang

Dadaguru Sankalp For Gandhiji : Pujya Sant Shri Asharamji Bapu Satsang

Dadaguru Sankalp For Gandhiji : Pujya Sant Shri Asharamji Bapu Satsang

Dadaguru Sankalp For Gandhiji : Pujya Sant Shri Asharamji Bapu Satsang

Dadaguru Sankalp For Gandhiji : Pujya Sant Shri Asharamji Bapu Satsang

NUGGET CONTEXT Ayse speaks about why she thinks Nelson Mandela is one of the Master Designers of Life she admires. She speaks about how he evolved through the various twists and turns he went through. We connect the dots with some of the insights we learnt about Gandhiji from Dr Ramachandra Guha. GUEST Ayse is an accomplished Industrial Designer and has worked with Brands like Herman Miller, IKEA, Amazon and Toyota. She is the author of Design the Life You Love and gives lectures on Design the Work You Love to corporations. She was on the Fast Company's list of Most Creative People in 2017 and on the Thinkers50 Radar list of the 30 people that are likely to shape the future of organizations. Her work can also be found in the Permanent Collection at the Museum of Modern Art (MoMA) in New York. Today, she gives talks, lead workshops, and teach masterclasses at companies to help leaders and their teams design their work and life, using 5 foundational principles of optimism, empathy, holistic thinking, collaboration and an open mind.  In this conversation, we explore various themes around how we can use Design principles to design the life that we love. You can follow her thinking by subscribing to her newsletter at https://www.aysebirsel.com/newsletter Published in February 2022. HOST Deepak is a Leadership Advisor and an Executive Coach. He works with leaders to improve their effectiveness and in helping them make better decisions specifically around organizational and career transitions. He currently runs Transition Insight (www.transitioninsight.com) and works with leaders to handle phases of transition thoughtfully. He has worked as an Operations Consultant with KPMG in UK, Strategy Consultant with McKinsey in the US and as a Leadership Consultant with EgonZehnder (a Swiss Leadership Advisory firm) where he helped companies recruit CEOs, CXOs and Board Members and worked on Leadership Development. Deepak is a certified CEO Coach and is an alumnus of IIT Madras, IIM Ahmedabad and London Business School. His detailed profile can be found at https://in.linkedin.com/in/djayaraman OTHER GUESTS 1.Vijay Amritraj 2.Amish Tripathi 3.Raghu Raman 4.Papa CJ 5.Kartik Hosanagar 6.Ravi Venkatesan 7.Abhijit Bhaduri 8.Viren Rasquinha 9.Prakash Iyer 10.Avnish Bajaj 11.Nandan Nilekani 12.Atul Kasbekar 13.Karthik Reddy 14.Pramath Sinha 15.Vedika Bhandarkar 16.Vinita Bali 17.Zia Mody 18.Rama Bijapurkar 19.Dheeraj Pandey 20.Anu Madgavkar 21.Vishy Anand 22. Meher Pudumjee 23.KV Shridhar (Pops) 24.Suresh Naraynan 25.Devdutt Pattanaik 26.Jay Panda 27.Amit Chandra 28.Chandramouli Venkatesan 29.Roopa Kudva 30.Vinay Sitapati 31.Neera Nundy. 32.Deepa Malik 33.Bombay Jayashri. 34.Arun Maira 35.Ambi Parameswaran 36.OP Bhaat 37.Indranil Chakraborty 38.Tarun Khanna 39. Ramachandra Guha 40. Stewart Friedman 41. Rich Fernandez 42. Falguni Nayar 43. Rajat Gupta 44. Kartik Hosanagar 45. Michael Watkins 46. Matt Dixon 47. Herminia Ibarra 48. Paddy Upton 49. Tasha Eurich 50. Alan Eagle 51. Sudhir Sitapati 52. James Clear 53. Lynda Gratton 54. Jennifer Petriglieri. 55. Matthew Walker 56. Raj Raghunathan 57. Jennifer Garvey Berger 58. BJ Fogg 59. R Gopolakrishnan 60. Sir Andrew Likierman. 61. Atul Khatri 62. Whitney Jonson 63. Venkat Krishnan 64. Marshall Goldsmith 65. Ashish Dhawan 66. Vinay Sitapati 67. Ashley Whillans 68. Tenzin Priyadarshi 69. Ramesh Srinivasan 70. Bruce Feiler 71. Sanjeev Aggarwal and T. N. Hari 72. Bill Carr 73. Jennifer Wetzler 74. Sally Helgesen 75. Dan Cable 76. Tom Vanderbilt 77. Darleen DeRosa 78. Amy Edmondson 79. Katy Milkman 80. Harish Bhatt 81. Lloyd Reeb 82. Sukhinder Cassidy 83. Harsh Mariwala 84. Rajiv Vij 85. Dorie Clark DISCLAIMER All content and opinions expressed in the podcast are that of the guests and are not necessarily the opinions of Deepak Jayaraman and Transition Insight Private Limited. Views expressed in comments to blog are the personal opinions of the author of the comment. They do not necessarily reflect the views of The Company or the author of the blog. Participants are responsible for the content of their comments and all comments that are posted are in the public domain. The Company reserves the right to monitor, edit, and/or publish any submitted comments. Not all comments may be published. Any third-party comments published are third party information and The Company takes no responsibility and disclaims all liability. The Company reserves the right, but is not obligated to monitor and delete any comments or postings at any time without notice.

#GANDHI #MAHATMAGANDHI #VHSINDIA #DRSUBRAMANIANSWAMY #SWAMY #SWAMY39 #MOHANDAS #TGMOHANDAS #WORDSOFWISDOM #GYANGANGA This week Gyan Ganga covers the unanswered questions and mystery of Shri Mohandas Karamchand Gandhi. Mohandas extensive research offers new insights into this case which wasn't raised before in any of the inquiries conducted on this case. Dr Swamy offers his perspective about the atmosphere prevailed at that point of time and walks through the propaganda orchestrated against other organisations using this case as platform which lead to setback of Hindu Psyche. International whispers and commentary after the assassination of M K Gandhi was also discussed and Mohandas weaves the political status of M K Gandhi at 1948. Must listen

Hope you are all staying safe. We have 3 interesting segments in this week's episode:1. 1 country 1 amazing things- We will travel to the country with 3 capitals- South Africa! My grandfather once told me that if you can travel to any 2 countries in the world, you should travel to South Africa twice. I discovered the significance of this country in Gandhiji's life as well.2. My Dog Yuki- As a child, what are some of the easy and simple things we can do to manage our dog? 3. Subhashita- I bring to you a Subhashita that summarizes the essence of many great philosophical books.You can write to me at hello@kidacity.club or follow me on Instagram/Twitter on @hellokidacity

Navjivan Trust - Publishing house was founded by Mahatma Gandhi in 1929. In 2011 Mr. Vivek Desai took over as Managing Director of Navjivan Trust with fresh innovative ideas. His vision is that more and more people, especially youth connect and relate to Gandhiji and his philosophy. He shares his journey as a photographer and a writer which is very inspiring and interesting. Let's meet Mr.Vivek Desai...   You can follow us and leave us feedback on Facebook, Instagram, and Twitter @eplogmedia, For partnerships/queries send you can send us an email at bonjour@eplog.media. If you like this show, please subscribe and leave us a review wherever you get your podcasts, so other people can find us. You can also find us on https://www.eplog.media ૧૯૨૯ માં મહાત્મા ગાંધીજી એ શરૂ કરેલ નવજીવન અખબાર થી ૨૦૧૧ માં વિવેક દેસાઇ નવજીવન ટ્રસ્ટ ના મેનેજીંગ ડિરેક્ટર થયા, નવા વિચાર, નવી દૃષ્ટિ થી  નવરચના કરી. વધુ ને વધુ લોકો અને ખાસ યુવાનો, નવી પેઢી ગાંધીજી અને ગાંધીવિચારધારા  સાથે  સંકળાય, જોડાય એ ઉદેશ્ય સાથે. એમના ફોટોગા્ફર અને લેખક તરીકે ના અનુભવોની વાત કરે છે. ચાલો મળીએ વિવેક દેસાઈ ને... See omnystudio.com/listener for privacy information.

By Neil Vimalkumar In the biblical narrative, we read about the wise men from Persia who brought gifts to baby Jesus. They brought Him gold, frankincense and myrrh. These gifts hold a lot of significance and meaning. Gold represents royalty. This is evident because these wise men came looking for a king and they went searching in a palace. In fact, their query in Herod's palace was: “Where is he who is born king of the Jews?” While this unsettled King Herod, the biblical account of Jesus' kingship is subversive. This ‘king' was born in a borrowed manger. The kingship ascribed to Jesus is not political power. Just before Jesus' crucifixion, the Roman governor, Pontius Pilate, asked: “Don't you realise that I have the power to release or crucify you?” Jesus replied: “You would have no power over me at all unless it were given to you from above.” Jesus' kingdom is spiritual, and not geographical or political. A quote attributed to the French emperor and General Napoleon Bonaparte is insightful: “Alexander, Caesar, Charlemagne and I founded empires. But on what did we rest the creations of our genius? Upon sheer force. Jesus Christ alone founded his Empire upon love; and at this hour, millions of men will die for him.” This is rare royalty.The second gift placed in obeisance before the baby was frankincense. The resin-like material is fragrant and is obtained from Boswellia trees grown and traded in the Arabian Peninsula for about 5,000 years. This gift reminds one of the practice of the high priest, who went before the altar of God to burn incense. The role of the high priest was to plead on behalf of the people. Jesus comes across as one not only to represent God to humankind but also to represent humanity before a holy god. The Bible underscores this role of the Messiah that was born: “For we do not have a high priest who is unable to empathise with our weaknesses, but we have one who has been tempted in every way, just as we are, yet he did not sin.” Truly, a pleading priest. The third gift that was offered to the baby was myrrh, which is also a sap like substance taken from certain trees, has medicinal value and is also used in embalming. Myrrh, symbolises death. Jesus was introduced at the start of his public ministry as “a lamb who would take away the sin of the world”. From Abraham to the Passover in Egypt, these Jews had sacrificed a blemish-less lamb for forgiveness. The blood of a lamb was only a shadow of the ultimate sacrifice that God Himself would offer. Gandhiji once observed: “Jesus, a man who was completely innocent, offered himself as a sacrifice for the good of others, including his enemies and became the ransom of the world. It was a perfect act.” As the adage goes: “What you are is God's gift to you, what you become is your gift to God.” This Christmas season, no matter who you are, by His grace, you could be a gift to someone else. Let's make sure the gift goes on. The writer is a trainer with Life Focus Society.

On this episode, Cyrus is joined by his trusty sidekicks - Amit and Silverie (Antariksh) to talk about actors not wanting to sponsor products like alcohol, paan masala, etc, the New York Times video (correction: Silverie said Business Insider by mistake during the recording; link to the video below) that talks about what Democrats do when they're in power, the term NIMBY - Not In My Backyard, Amit figuring out/knowing the means to all the three words of the week - 'Isthmus', 'Creeping Jenny', 'Creeping Jesus', and a lot more. They also discuss the Bombay High Court's statement in the Aryan Khan drugs case, the BJP rolling back three of its farm laws, the farmers seemingly winning this battle over these farm laws, the rise of Anti-Gandhi sentiments in India over the last few years, and tons more.Link to The New York Times video: https://youtu.be/hNDgcjVGHIwSubscribe to our new YouTube channel: https://www.youtube.com/channel/UCmY4iMGgEa49b7-NH94p1BQAlso, subscribe to Cyrus' YouTube channel: https://youtube.com/channel/UCHAb9jLYk0TwkWsCxom4q8AYou can follow Amit on Instagram & Twitter @DoshiAmit: https://twitter.com/doshiamit and https://instagram.com/doshiamitYou can follow Antariksh on Instagram @antariksht: https://instagram.com/antarikshtDo send in AMA questions for Cyrus by tweeting them to @cyrussaysin or e-mailing them at whatcyrussays@gmail.comDon't forget to follow Cyrus Broacha on Instagram @BoredBroacha (https://www.instagram.com/boredbroacha)In case you're late to the party and want to catch up on previous episodes of Cyrus Says you can do so at: www.ivmpodcasts.com/cyrussaysYou can listen to this show and other awesome shows on the new and improved IVM Podcasts App on Android: https://ivm.today/android or iOS: https://ivm.today/ios

Gandhiji said “You must be the change you wish to see in the world.” And every individual has his potential and believing yourself with confidence is the key Let's listen from Niranjan Nerlige V, SPC5,CSM,PMI-ACP " who help people rebound from any circumstances in Life, Career and Business" who is also a Rebound Coach, TEDx Speaker, Inspirational Speaker, Best Selling Author of " I CHOOSE TO BE UNSTOPPABLE" Book, Key Note Speaker & Agile Trainer & who strongly believe in “Challenging one's limits rather than limited by challenges”. Few questions I ask Niranjan  on his book Ùnstoppable' and his journey is as follows: Time Stamps: 1:00m to 36:20s   How to live our life with purpose? What Are Limiting Beliefs and How to Overcome Them? What is self-talk and how to handle being a victim or victor? What's your strategy in dealing with limiting ourselves to challenges and such a roller coaster ride in life? How to develop prosperity thinking? What is your technique to handle failure and be Financially Independent? How to be unstoppable for being an incredible, successful, and making life special and never give up? How to knock the limiting beliefs and negative dialogue? How do you see Learning trends in 2021? Is there anything else you would like to add that will be of value to my listeners? Connect with Niranjan Nerlige @ Email – nv@gmail.com Phone: +91 99000 55943 Website - http://niranjannerlige.com/ LinkedIn  We love your recommendations! If you have any recommendations on the topic you like us to cover or any leaders who you want me to interview…Please drop a line in the comment section. Please visit www.prajvitaknowledge.com/podcast for complete show notes of this episode. For questions, comments and guest suggestions, contact the host, Jyothi G at LinkedIn or email @ prajvitapro@gmail.com  Like us? Rate & Review us! Please do show us your love by subscribing to this channel on iTunes, or any other podcast platforms, and do add it to your favorite's list!  Also, your feedback is definitely a feedforward & your ratings help us build more credibility and attract new listeners. Hence please leave your comment and review as this will definitely ease me to keep making these shows better for you : ) Music – Sound Cloud – Liven Let Me Be & Zapsplat - Warmglow Follow the Stars of Learning on Facebook Twitter Instagram ************************

NUGGET CONTEXT Harish speaks about how Tata Group walks the tight rope in terms of focusing on Labour AND Capital. He speaks about how some of the benefits of the efficient use of capital flows back to the people who have made it happen. He also speaks about the story of when Gandhiji came to Jamshedpur in 1925 and how it inspired many people.   GUEST Harish Bhat is the Brand Custodian of Tata Sons. He has had a ~35 year career at the Tata Group and has held several leadership roles including COO - Watches and Accessories Business at Titan, MD & CEO of Tata Consumer Products, Chairman of the Board at Tata Coffee Limited and more.  He is the Author of four books. "#Tata Stories", 40 timeless tales to inspire you. "An extreme love of coffee", an exciting novel about coffee and magic. "Tata Log", inspiring stories from the contemporary history of the Tata Group. "The Curious Marketer", a free-flowing exploration of curiosity in marketing. He also writes frequently in several leading publications including The Mint and The Hindu Business Line.  In this conversation, we spoke about his journey, some of his key choices and his perspectives on storytelling and building culture through it. Then we dove into some of the stories and lessons from his book.  Published in Oct 2021.  HOST Deepak is a Leadership Advisor and an Executive Coach. He works with leaders to improve their effectiveness and in helping them make better decisions specifically around organizational and career transitions. He currently runs Transition Insight (www.transitioninsight.com) and works with leaders to handle phases of transition thoughtfully. He has worked as an Operations Consultant with KPMG in UK, Strategy Consultant with McKinsey in the US and as a Leadership Consultant with EgonZehnder (a Swiss Leadership Advisory firm) where he helped companies recruit CEOs, CXOs and Board Members and worked on Leadership Development. Deepak is a certified CEO Coach and is an alumnus of IIT Madras, IIM Ahmedabad and London Business School. His detailed profile can be found at https://in.linkedin.com/in/djayaraman OTHER GUESTS 1.Vijay Amritraj 2.Amish Tripathi 3.Raghu Raman 4.Papa CJ 5.Kartik Hosanagar 6.Ravi Venkatesan 7.Abhijit Bhaduri 8.Viren Rasquinha 9.Prakash Iyer 10.Avnish Bajaj 11.Nandan Nilekani 12.Atul Kasbekar 13.Karthik Reddy 14.Pramath Sinha 15.Vedika Bhandarkar 16.Vinita Bali 17.Zia Mody 18.Rama Bijapurkar 19.Dheeraj Pandey 20.Anu Madgavkar 21.Vishy Anand 22. Meher Pudumjee 23.KV Shridhar (Pops) 24.Suresh Naraynan 25.Devdutt Pattanaik 26.Jay Panda 27.Amit Chandra 28.Chandramouli Venkatesan 29.Roopa Kudva 30.Vinay Sitapati 31.Neera Nundy. 32.Deepa Malik 33.Bombay Jayashri. 34.Arun Maira 35.Ambi Parameswaran 36.OP Bhaat 37.Indranil Chakraborty 38.Tarun Khanna 39. Ramachandra Guha 40. Stewart Friedman 41. Rich Fernandez 42. Falguni Nayar 43. Rajat Gupta 44. Kartik Hosanagar 45. Michael Watkins 46. Matt Dixon 47. Herminia Ibarra 48. Paddy Upton 49. Tasha Eurich 50. Alan Eagle 51. Sudhir Sitapati 52. James Clear 53. Lynda Gratton 54. Jennifer Petriglieri. 55. Matthew Walker 56. Raj Raghunathan 57. Jennifer Garvey Berger 58. BJ Fogg 59. R Gopolakrishnan 60. Sir Andrew Likierman. 61. Atul Khatri 62. Whitney Jonson 63. Venkat Krishnan 64. Marshall Goldsmith 65. Ashish Dhawan 66. Vinay Sitapati 67. Ashley Whillans 68. Tenzin Priyadarshi 69. Ramesh Srinivasan 70. Bruce Feiler 71. Sanjeev Aggarwal and T. N. Hari 72. Bill Carr 73. Jennifer Wetzler 74. Sally Helgesen 75. Dan Cable 76. Tom Vanderbilt 77. Darleen DeRosa 78. Amy Edmondson 79. Katy Milkman DISCLAIMER All content and opinions expressed in the podcast are that of the guests and are not necessarily the opinions of Deepak Jayaraman and Transition Insight Private Limited. Views expressed in comments to blog are the personal opinions of the author of the comment. They do not necessarily reflect the views of The Company or the author of the blog. Participants are responsible for the content of their comments and all comments that are posted are in the public domain. The Company reserves the right to monitor, edit, and/or publish any submitted comments. Not all comments may be published. Any third-party comments published are third party information and The Company takes no responsibility and disclaims all liability. The Company reserves the right, but is not obligated to monitor and delete any comments or postings at any time without notice.

Today's kids realize or hear about Gandhiji only when it is a holiday for Gandhi Jayanthi or they observe the 2 minutes of silence on January 30th- Martyrs Day. How about teaching them values from his learnings? Listen to the entire podcast, because it is extremely applicable in the 21st century! Also, don't forget to review and rate us! You can subscribe to KSP Radio on Google Podcast, Apple Podcast, and Spotify. --- Send in a voice message: https://anchor.fm/kidsstoppress/message

Hey, Welcome to MARIAN HYMNS. Today, October 2.we are celebrating the birthday of father of our Nation, Mahatma Gandhi.So, we are sharing a few thoughts about the importance of this day.We wish you a wonderful day! Listen & Enjoy our podcast Stay Healthy RJ:Annbella Mariyan Hymns

Ahimsa,the non violence is a development of mental attitude in which hatred is replaced with love. The learning of Ahimsa is taught by Gandhiji,he made as self reliant. He taught to fight for right and made us to be better human being. In this special day,a poem on Ahimsa,the path of love and friendship. Please drop a comment for me on mayurakshi081@gmail.com

Happy 75th Independence Day! It is hard to imagine that 75 years ago, India was ruled by another country. I have often heard about freedom fighters but apart from Gandhiji, most children of my age are not aware of others.In this episode, I will tell you about 5 such men and women and what they did for the country. I was shocked to hear how brave each of them was.If you like my show, leave a review on the podcast platform you are listening to me on. You can contact me on Instagram/Twitter @hellokidacity or write to me at hello@kidacity.clubJai Hind!

One of Gandhiji's most famous movements during the freedom struggle was the Dandi March. We tell you the story of what really happened during the event.

Tamilosai FM - தஞ்சை பெரிய கோயிலில் காந்திஜி! - முனைவர் ரத்னமாலா புரூஸ் - Gandhiji & Tanjore Temple - Dr Rathnamala Bruce

Gandhiji

What stands out in Hansa ji's life is that her life in the service of Yoga has been lived almost entirely within the confines of suburban Mumbai, and not as some may deem necessary, in the Himalayas. Hansa ji is the Director of The Yoga Institute– the oldest organized centre of Yoga in the world. Hansa ji represents a lineage of yogic Gurus, starting from Paramhans Madhavdas who was born in the last decade of the 18th century and onwards to the Yogendra family into which she was married into through her union with Dr Jayadeva Yogendra. The asceticism of Shri Yogendra - a householder Yogi, his wife Sita Devi – the first householder woman yogi in modern India, Dr Jayadeva Yogendra who inspired thousands with his simplicity and erudition alike; onwards to the smiling motherly persona of Hansa ji. This multi generation yoga immersion has inspired several third generation yoga practitioners. Says one, “My grandfather learnt yoga from the founder, my parents from Dr Jayadev and I have learnt from Hansaji and other senior gurus. We are typical householders, and doing yoga for two-three hours doesn’t fit our schedule. Here, we learn to incorporate yoga in our daily activities such as stretches after waking up in the morning. It also helps us with our frame of mind in difficult situations and dealing with family and peer pressure. What draws me in is that in spite of being in the heart of city, is that the institute is calm, peaceful and it teaches yoga as a way of life.” In the yogic etymology, Hansa means symbol of the soul, and stands for the virtue of discrimination. As Hansa ji expands upon the meaning of life, that there is a “C” between “B” (birth) and “D” (death) and this “C” stands for the power of choice, which means that even as pain is inevitable in life, suffering is not. Given her early education at a school based on Gandhian principles, she was influenced by the philosophy of Gandhiji. Swadhyaaya (self study) and self discipline were a part of her growing up. From the age of twelve, it came natural to her to sit in yogic postures for long periods of time without external distraction. Sometimes she would stay for many hours a day in Swadhyaaya, observing her breath, synchronizing it with heart rhythms and controlling the mind. She began to practice awareness of her emotions throughout the whole day realizing that this was crucial to mental stability. If she perceived any deterioration in her mental or emotional balance she would recite a Mantra or prayer, or hum a song. To Hansa ji, to put a genuine effort to see the joy in every difficult situation is key to a yoga seeker. Hansa ji pays special attention to Isvarapranidhaana (surrender to the will of God), which allows the individual to carry on regardless, even when complete understanding of events is not available. Ultimately, the whole purpose of life converges to living the eternal values. Says Hansa ji, “The purpose of a strong body and a healthy mind is to do one’s duty with love and compassion.” Her emphasis on spreading Yoga education to impact the lives of women led to the expansion of the Institute into starting programs for women : Pregnancy, Pre-natal and Post-natal camps, and the Menopause Women’s Camp. The Yoga Institute has been at the forefront of creating a frontline team of yoga teachers through various Teachers' Training Courses (TTCs) since 1954. The TTCs have provided a major thrust to the spread of the message of yoga across the globe. The Yoga Institute also engages in "Anna Brahm", distribution of food wherein almost 10 million meals have been distributed so far.  She was also involved in the mammoth project of ‘Caring Heart’ where patients undergo intensive Yoga Lifestyle Training for a year and evaluation is done to see regression of coronary artery disease. Hansa ji is also a television personality – she featured as a yoga expert in the popular television series 'Yoga for Better Living’. The Yog Institute and Hansa ji herself have a thriving web presence. A science and law graduate by education, Hansa ji has also trained herself in classical singing, kathak and playing the sitar - also she is a kabaddi player.  

What stands out in Hansa ji's life is that her life in the service of Yoga has been lived almost entirely within the confines of suburban Mumbai, and not as some may deem necessary, in the Himalayas. Hansa ji is the Director of The Yoga Institute– the oldest organized centre of Yoga in the world. Hansa ji represents a lineage of yogic Gurus, starting from Paramhans Madhavdas who was born in the last decade of the 18th century and onwards to the Yogendra family into which she was married into through her union with Dr Jayadeva Yogendra. The asceticism of Shri Yogendra - a householder Yogi, his wife Sita Devi – the first householder woman yogi in modern India, Dr Jayadeva Yogendra who inspired thousands with his simplicity and erudition alike; onwards to the smiling motherly persona of Hansa ji. This multi generation yoga immersion has inspired several third generation yoga practitioners. Says one, “My grandfather learnt yoga from the founder, my parents from Dr Jayadev and I have learnt from Hansaji and other senior gurus. We are typical householders, and doing yoga for two-three hours doesn’t fit our schedule. Here, we learn to incorporate yoga in our daily activities such as stretches after waking up in the morning. It also helps us with our frame of mind in difficult situations and dealing with family and peer pressure. What draws me in is that in spite of being in the heart of city, is that the institute is calm, peaceful and it teaches yoga as a way of life.” In the yogic etymology, Hansa means symbol of the soul, and stands for the virtue of discrimination. As Hansa ji expands upon the meaning of life, that there is a “C” between “B” (birth) and “D” (death) and this “C” stands for the power of choice, which means that even as pain is inevitable in life, suffering is not. Given her early education at a school based on Gandhian principles, she was influenced by the philosophy of Gandhiji. Swadhyaaya (self study) and self discipline were a part of her growing up. From the age of twelve, it came natural to her to sit in yogic postures for long periods of time without external distraction. Sometimes she would stay for many hours a day in Swadhyaaya, observing her breath, synchronizing it with heart rhythms and controlling the mind. She began to practice awareness of her emotions throughout the whole day realizing that this was crucial to mental stability. If she perceived any deterioration in her mental or emotional balance she would recite a Mantra or prayer, or hum a song. To Hansa ji, to put a genuine effort to see the joy in every difficult situation is key to a yoga seeker. Hansa ji pays special attention to Isvarapranidhaana (surrender to the will of God), which allows the individual to carry on regardless, even when complete understanding of events is not available. Ultimately, the whole purpose of life converges to living the eternal values. Says Hansa ji, “The purpose of a strong body and a healthy mind is to do one’s duty with love and compassion.” Her emphasis on spreading Yoga education to impact the lives of women led to the expansion of the Institute into starting programs for women : Pregnancy, Pre-natal and Post-natal camps, and the Menopause Women’s Camp. The Yoga Institute has been at the forefront of creating a frontline team of yoga teachers through various Teachers' Training Courses (TTCs) since 1954. The TTCs have provided a major thrust to the spread of the message of yoga across the globe. The Yoga Institute also engages in "Anna Brahm", distribution of food wherein almost 10 million meals have been distributed so far.  She was also involved in the mammoth project of ‘Caring Heart’ where patients undergo intensive Yoga Lifestyle Training for a year and evaluation is done to see regression of coronary artery disease. Hansa ji is also a television personality – she featured as a yoga expert in the popular television series 'Yoga for Better Living’. The Yog Institute and Hansa ji herself have a thriving web presence. A science and law graduate by education, Hansa ji has also trained herself in classical singing, kathak and playing the sitar - also she is a kabaddi player.  

Mohandas Karamchand Gandhi (en gujarati મોહનદાસ કરમચંદ ગાંધી (mohandās karamcaṃd gāndhī),  né à Porbandar (Gujarat) le 2 octobre 1869 et mort assassiné à Delhi le 30 janvier 1948, est un dirigeant politique, important guide spirituel de l'Inde et du mouvement pour l'indépendance de ce pays. Il est communément connu et appelé en Inde et dans le monde comme le Mahatma Gandhi (du sanskrit mahātmā, « grande âme »), voire simplement Gandhi, Gandhiji ou Bapu (« père » dans plusieurs langues en Inde). « Mahatma » étant toutefois un titre qu'il refusa toute sa vie d'associer à sa personne. Il a été un pionnier et un théoricien du satyāgraha, de la résistance à l'oppression par la désobéissance civile de masse, cette théorisation était fondée sur l′ahiṃsā (« non-violence »), qui a contribué à conduire l'Inde à l'indépendance. Gandhi a inspiré de nombreux mouvements de libération et de défense des droits civiques dans le monde. Son analyse critique de la modernité occidentale, des formes d'autorité et d'oppression (dont l'État), sont une remise en cause du développement qui influença nombre de théoriciens et de dirigeants politiques. Avocat ayant fait ses études de droit en Grande-Bretagne, Gandhi développa, au fil de ses actions pour la dignité humaine et la justice sociale, une méthode de désobéissance civile non-violente en Afrique du Sud, en organisant la lutte de la communauté indienne pour ses droits civiques. À son retour en Inde, Gandhi incita les fermiers et les travailleurs pauvres à protester contre les taxes jugées trop élevées et la discrimination dont ils étaient victimes, et porta sur la scène nationale la lutte contre les lois coloniales instaurées par les Britanniques. Devenu le dirigeant du Congrès national indien, Gandhi mena une campagne nationale pour l'aide aux pauvres, pour la libération des femmes, pour la fraternité entre les communautés de différentes religions ou ethnies, pour la fin de l'intouchabilité et de la discrimination des castes, et pour l'autosuffisance économique de la nation, mais surtout pour le Swaraj — l'indépendance de l'Inde de toute domination étrangère. Gandhi conduisit la marche du sel, célèbre opposition à la taxe sur le sel. Il lança également l'appel au mouvement Quit India le 8 août 1942. Il fut emprisonné plusieurs fois en Afrique du Sud et en Inde pour ses activités ; il passa en tout six ans en prison. Hindou profondément religieux et adepte de la philosophie indienne, Gandhi vivait simplement, organisant un ashram qui était autosuffisant. Il faisait et lavait ses propres vêtements — la traditionnelle dhoti indienne et le châle, avec du coton filé avec un charkha (rouet) — et était un militant végétarien. Il pratiquait de rigoureux jeûnes sur de longues périodes, pour s'auto-purifier mais aussi comme moyen de protestation, d'influence et de réforme chez autrui Gandhi est reconnu comme le Père de la Nation en Inde, où son anniversaire est une fête nationale. Cette date a également été déclarée « Journée internationale de la non-violence » par l'Assemblée générale des Nations unies en 2007.

Chittaranjan Das is distressed by the way his subordinate revolutionaries have not independently worked in nationalism. Bose and Das do not endorse the decisions of Gandhiji and the lack of planning.

Mahatma Gandhi instructs Indian soldiers working in the British Army to quit their services on ethical grounds of nationalism. Police arrive to arrest Gandhiji.

Gandhiji calls off the Non Cooperation movement in response to the violence by protesters at the Chauri Chaura movement. Bose and Chittaranjan Das analyse the decision of Mahatma Gandhi. Gandhi consults Jawaharlal Nehru.

Rabindranath explains his own ideologies of nationalist sentiments. Chauri Chaura incident takes place where several police officers are killed within a police station as protesters set fire to it. Gandhiji is deeply affected.

Animosity arises between Gandhiji and the ways of revolution in Bengal. Bengali sentiment is deeply hurt due to the comments of Gandhiji. Rabindranath expresses his dissatisfaction against the ideals of Gandhiji.

Young adults become agitated about the rising prominence of Gandhiji and express the same to Chittaranjan Das. A British Spy divulges secrets.

Mohandas Karamchand Gandhi, né à Porbandar (Gujarat) le 2 octobre 1869 et mort assassiné à Delhi le 30 janvier 1948, est un dirigeant politique, important guide spirituel de l'Inde et du mouvement pour l'indépendance de ce pays. Il est communément connu et appelé en Inde et dans le monde comme le Mahatma Gandhi (du sanskrit mahātmā, « grande âme »), voire simplement Gandhi, Gandhiji ou Bapu (« père » dans plusieurs langues en Inde). « Mahatma » étant toutefois un titre qu'il refusa toute sa vie d'associer à sa personne. Il a été un pionnier et un théoricien du satyāgraha, de la résistance à l'oppression par la désobéissance civile de masse, cette théorisation était fondée sur l′ahiṃsā (« non-violence »), qui a contribué à conduire l'Inde à l'indépendance. Gandhi a inspiré de nombreux mouvements de libération et de défense des droits civiques dans le monde. Son analyse critique de la modernité occidentale, des formes d'autorité et d'oppression (dont l'État), sont une remise en cause du développement qui influença nombre de théoriciens et de dirigeants politiques. Avocat ayant fait ses études de droit en Grande-Bretagne, Gandhi développa, au fil de ses actions pour la dignité humaine et la justice sociale, une méthode de désobéissance civile non-violente en Afrique du Sud, en organisant la lutte de la communauté indienne pour ses droits civiques. À son retour en Inde, Gandhi incita les fermiers et les travailleurs pauvres à protester contre les taxes jugées trop élevées et la discrimination dont ils étaient victimes, et porta sur la scène nationale la lutte contre les lois coloniales instaurées par les Britanniques. Devenu le dirigeant du Congrès national indien, Gandhi mena une campagne nationale pour l'aide aux pauvres, pour la libération des femmes, pour la fraternité entre les communautés de différentes religions ou ethnies, pour la fin de l'intouchabilité et de la discrimination des castes, et pour l'autosuffisance économique de la nation, mais surtout pour le Swaraj — l'indépendance de l'Inde de toute domination étrangère. Gandhi conduisit la marche du sel, célèbre opposition à la taxe sur le sel. Il lança également l'appel au mouvement Quit India le 8 août 1942. Il fut emprisonné plusieurs fois en Afrique du Sud et en Inde pour ses activités ; il passa en tout six ans en prison. Hindou profondément religieux et adepte de la philosophie indienne, Gandhi vivait simplement, organisant un ashram qui était autosuffisant. Il faisait et lavait ses propres vêtements — la traditionnelle dhoti indienne et le châle, avec du coton filé avec un charkha (rouet) — et était un militant végétarien. Il pratiquait de rigoureux jeûnes sur de longues périodes, pour s'auto-purifier mais aussi comme moyen de protestation, d'influence et de réforme chez autrui. Gandhi est reconnu comme le Père de la Nation en Inde, où son anniversaire est une fête nationale. Cette date a également été déclarée « Journée internationale de la non-violence » par l'Assemblée générale des Nations unies en 2007.

The proof is in the blockchain. Gandhiji.io/Ethereumgold.io --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app --- Send in a voice message: https://anchor.fm/the-crypto-wonder-podcast/message Support this podcast: https://anchor.fm/the-crypto-wonder-podcast/support

Gandhiji speaks about his ideologies after the Jallianwala Bagh massacre. Speaks about Champaran and Khera's non-violent movements. Non-cooperation movement is set in motion.

In this episode of The Lead, Advocate Vinay Sreenivasa to talk about the laws concerning sedition and jurisdiction, which have once again come to the fore in the form of the Disha Ravi case. Ahmed Shariff: Hi, this is Ahmed Shariff and welcome to the Lead by DH Radio. In today's episode, we are joined by Advocate Vinay Sreenivasa to talk about the laws concerning sedition and jurisdiction, which have once again come to the fore in the form of the Disha Ravi case. Hi sir and welcome to DH Radio. Vinay Sreenivasa: Hello. Ahmed: It's nice to have you on our show. Sir, getting straight to the questions. In legal terms, what constitutes Sedition and how has the Indian system defined it and what are the loopholes in this definition? Vinay: Sedition is an outdated law, which is there from British times. In fact, you must remember that Gandhiji was also arrested for Sedition... To know more about the conversation listen to the podcast. Download the Deccan Herald app for iOS devices here: https://apple.co/30eOFD6 For latest news and updates, log on to www.deccanherald.com Check out our e-paper www.deccanheraldepaper.com

Vaitheeswaran discusses on freedom movements with Gandhiji

Rabindranath Tagore is India's first noble laureate who has bestowed all the fellow Indians and the people in the world, the art of literature. “Jana Gana Mana” the song written by Tagore is the national song of our country. He was a poet, writer, composer, philosopher, and painter. He was born on 7th May 1861 in Calcutta. His father was Debendranath Tagore and his mother Sharada Debi. Tagore was quite keen on music and literature from an early age. He never attended any physical school as his father believed in the theory of “Free flow of education”. At the age of 11, Tagore started living in Shantiniketan with his father where he started his journey of writing. In 1873, he wrote six poems on Sikhism and completed several written works by 1877. In 1878 he was sent to England to study law but he preferred reading Shakespearean plays and dramas. He was quite intrigued by art and literature. From 1880, he started writing dramas, short stories, novels, poetry, and songs. Gurudev was also an acclaimed musician since his childhood. He composed so many beautiful songs that he has his separate genre, “Rabindrasangeet”. In 1910, he wrote “Gitanjali” for which he received the Noble Prize in literature in 1913. Tagore was the first Indian to receive a noble prize. Despite the fact that Tagore was a patriot, he actually enjoyed and was inspired by the style of education that the Britishers provided. Therefore with the noble prize money, he built up the famous “Visva Bharati University” in Shantiniketan where he focused more on practical and artistic education. In 1915, Mahatma Gandhi met him in Shantiniketan. Gandhiji gave Tagore the title of “Gurudev”. During the Independence movement, Tagore used his tool, his pen, and wrote several patriotic poems for his fellow Indians. Not only did he write the national anthem of India but also of Bangladesh and Sri Lanka. Gurudev Rabindranath Tagore devoted all his life to the upliftment of education. Listen to this episode of Famous Indian Personalities and other interesting kids podcasts on free Chimes Radio mobile apps. Available on Google and Apple App stores. Support the show: https://www.patreon.com/chimesradio See omnystudio.com/listener for privacy information.

#IndianClassicalMusic Raag #Khamaj & Its Usage in #PopularMusic with Shri Manoj Govindraj. This has been the most favorite raag of #PanchamDa (#RDBurman) and his father #SDBurman! #Gandhiji's favorite bhajan #VaishnaJanToTeneKahiye is also based on Khamaj --- Support this podcast: https://anchor.fm/pankaj-jain/support

Most nations had to fight for their freedom since handful of powerful nations tried to rule the entire world. All the nations had to fight for their freedom through war, violence and bloodshed. India had been subject to alien rule for centuries. The wealth of this nation had been plundered by the invaders. The citizens were subject to slavery for centuries. One man wanted to fight for the freedom through the path of non-violence which was unprecedented in the world. Not only did he believe in the path of non-violence but he also decided to make the entire countrymen believe in that path and thereby India achieved independence. Gandhi influenced a nation to think beyond the conventional way of fighting for independence and achieved the same. Nelson Mandela who had served imprisonment for 27 long years fought against the Apartheid influenced by the thought process of Gandhiji and thereby influencing the millions of South Africans. The world desperately needs leaders who can influence the thoughts of people. Influencing people is to make others believe in what you truly believe in. We can influence the world through our spoken and written words and more importantly through our actions. If you aspire be to be a leader then you need to be an influencer and for that not only would you need to fill your mind with convictions but you need to also make others to believe in what you truly believe. Let us lead the world by being an Influencer. JVC Sreeram.

The one where the host shares a new year resolution with you. Gandhiji said be the change you want to see and let the magic happen!

For billions of children across the world, schooling and education has taken a new meaning. Bedrooms, kitchen counters, dining tables, a mat on the floor became the new classroom and the noise around EdTech rose to a crescendo. Amidst the din, it is easy to forget that in 1937, Gandhiji conceptualised Nai Talim, an alternate philosophy of education which states that work and knowledge are not separate. The three pillars of Gandhiji's pedagogy were it's focus on the lifelong character of education, it's social character, and it's form as a holistic process. I caught up with Sushama Sharma, the principal of Anand Niketan (a Nai Talim school) in Sewagram in Wardha District of Maharashtra. She is a Gandhian, farmer and activist who strongly believes that sustainability is the way forward. In our conversation, we spoke of what Nai Talim means today, how an alternate education philosophy creates impact, and why consumerism as a lifestyle is unsustainable. She shares exciting snippets of her personal journey so find a comfortable spot to look out the window and partake of an alternate possibility while the soundtrack of your own life plays in the background. --- Send in a voice message: https://anchor.fm/manisha-kadagathur/message

The First Deputy Prime Minister of India was Sardar Vallabhbhai Patel. Popularly known as Sadar Patel, he was born on 31st October 1875 in Nadiad, Gujarat. His father was Jhaverbhai Patel and his mother was Labda. His father was also associated as one of the soldiers in the army of Queen of Jhansi. Vallabhbhai Patel was a very curious child and therefore would shoot loads of questions to his teachers in the school. He learned a lot from his father while farming like tables, arithmetic, and many more. He was always fond of learning English, so after Class 7, he moved to Peddler with his friends and started living there. His economical condition was not stable, so he completed most of his studies, even law, by borrowing books and without taking admission to any college. He was a very dedicated student and therefore was able to complete his law studies only in two years. He wanted to be a Barrister in England, so he would walk miles in order to save money. Vallabhbhai Patel finally went to England when he was 36 and became a Barrister.  He became the Sanitation Commissioner of Ahmedabad when he returned back to India and later he had a major clash on Civic issues with the Britishers. You might wonder how did he become Sardar Patel, right? His turning point was when he met Gandhiji. Initially, he was not influenced by Mahatma Gandhi but after listening to his speech on Swaraj, Vallabhbhai was very impressed and became one of his followers. He even volunteered in the Satyagraha movement and led it. He did that so well that people started calling him, Sardar - A leader. Thereafter Sardar Patel played a huge role in the independence struggle while supporting Gandhi Ji. Sardar Patel is well-known for the Post-independence unification of India. In 1947 when India got back her freedom, it was divided into 562 princely states and every state wanted self-independence. That was when Sardar Patel took the lead to unify all the states and made India, Indian Union. In 1947 when India was partitioned, and Pakistan was formed, the Nizam of Hyderabad wanted to shift his state to Pakistan forcefully. When Vallabhbhai Patel came to know about it, he himself stood on the way with his strong iron gut and prevented it from happening. Thus, he also came to be known as “The Iron Man” who unified India. There are dedicated buildings and streets built on his name all over India. Not only that, in honor of Sardar Vallabhbhai Patel, the Indian Government also recently built the “Statue of Unity” in Gujarat which is the tallest statue in the world.  www.chimesradio.com  http://onelink.to/8uzr4g  https://www.facebook.com/chimesradio/  https://www.instagram.com/vrchimesradio/  Support the show: https://www.patreon.com/chimesradio See omnystudio.com/listener for privacy information.

Throughout history, we have read about great warriors who fought with weapons and ammunition to save the glory of their country. But among all, there is one great leader who chose to fight without any weapon and to follow the path of non-violence. He followed the path of Ahimsa for Indian Independence. He was Mohandas Karamchand Gandhi, also well-known by Mahatma Gandhi. He was born on the 2nd of October in Gujarat, Porbandar. His father's name was Karamchand Gandhi and his mother's name was Putli Bai.  Our Father of Nation was adored by his mother as a child and his nickname was Monya. Once he watched a drama "Raja Harishchandra" which happened to be the turning point of his life. He learned the value of truth and honesty from the drama and followed that throughout his life. But did you know once Gandhi ji stole gold from his own house?  He was in debt when he decided to steal gold. But amidst that, he felt so guilty that he wrote a confession letter and gave it to his father. After reading the letter, Gandhiji's father neither shouted nor beat him up but just tore the letter apart.  Gandhiji got married to Kasturba Bai and went to England for further studies. He started living in South Africa once he became a Barrister. In South Africa when he was traveling in a first-class coach which was filled with British officials, he was forced to get down of the train because of his nationality and skin color. That's when he decided to fight for all the Indians who lived in South-Africa and launched the Satyagraha movement. He lived there for 21 years. In fact, the station where he was forced to get down, now has his statue. When he came back to India, he built an ashram near the Sabarmati river, named Satyagraha Ashram. Not only did he fight for Indian independence but as a true Indian, he also spoke against many other social evils like untouchability, poverty, illiteracy, etc. Some of Gandhi's famous movements are the Civil Disobedience Movement, Hind Swaraj, Dandi March, Swadeshi Movement, Satyagraha, etc. He always showed the path of truth and goodwill to his countrymen.  And how can we forget the three famous monkeys of Gandhiji? These three monkeys depict life lessons to us. The first says " See no evil!", the second says, "Say no evil!", and the third says, "Listen no evil!" These ideologies were always followed by Baapu. He was admired because of his strong principles and anyone following his path of non-violence and honesty will be admired too.  Undoubtedly, Mahatma Gandhi is the greatest and famous Indian personality and for his contributions to the Indian independence struggle, he earned the title of "Father of the nation".  Stay tuned to listen to more episodes of our podcast, "Famous Indian Personalities" where we will keep bringing such well-known and not-so-well-known Indian personalities that all kids should know about. www.chimesradio.com  http://onelink.to/8uzr4g  https://www.facebook.com/chimesradio/  https://www.instagram.com/vrchimesradio/    Support the show: https://www.patreon.com/chimesradio See omnystudio.com/listener for privacy information.

वैष्णव जन तो तेने कहिये जे पीर परायी जाणे रे पर- दुख्खे उपकार करे तो ये मन अभिमान ना आणे रे वैष्णव जन तो तेने कहिये जे ॥ सकल लोक मा सहुने वंदे निंदा न करे केनी रे वाच काछ मन निश्चल राखे धन- धन जननी तेनी रे वैष्णव जन तो तेने कहिये जे ॥ सम-दृष्टी ने तृष्णा त्यागी पर- स्त्री जेने मात रे जिह्वा थकी असत्य ना बोले पर- धन नव झाले हाथ रे वैष्णव जन तो तेने कहिये जे ॥ मोह- माया व्यापे नहीं जेने दृढ़ वैराग्य जेना मन मा रे राम नाम शुँ ताली रे लागी सकल तिरथ तेना तन मा रे वैष्णव जन तो तेने कहिये जे ॥ वण- लोभी ने कपट- रहित छे काम- क्रोध निवार्या रे भणे नरसैय्यों तेनुँ दर्शन कर्ताँ कुल एकोतेर तारया रे वैष्णव जन तो तेने कहिये जे ॥ Hello Everyone , गुजरात के आध्यात्मिक कवियों में नरसिंह मेहता शिखर-संत हैं। वह फक्कड़ प्रवृति के थे, परन्तु पारिवारिक दायित्वों से भी बंधे हुए थे। जब वह सिर्फ पांच वर्ष के थे, तब उनके माता-पिता नहीं रहे। ऐसा कहा जाता है कि कई बार उनकी मदद के लिए भगवान स्वयं विभिन्न रूपों में उनके पास आए थे। पंद्रहवीं शताब्दी के इस शीर्ष-कवि का एक भजन महात्मा गांधी को बहुत प्रिय था। गांधी जी का जीवन इस भजन से बहुत प्रभावित था। यह उनकी दैनिक प्रार्थना का अंग था। प्रस्तुत है इस भजन का गुजराती में उच्चारण और हिन्दी में भावानुवाद: ‘वैष्णव जन तो तेने रे कहिए जे पीड़ पराई जाणे रे।' (सच्चा वैष्णव वही है, जो दूसरों की पीड़ा को समझता हो।) ‘पर दु:खे उपकार करे तोये, मन अभिमान ना आणे रे1॥' (दूसरे के दु:ख पर जब वह उपकार करे, तो अपने मन में कोई अभिमान ना आने दे।) ‘सकल लोक मां सहुने वन्दे, निंदा न करे केनी रे।'(जो सभी का सम्मान करे और किसी की निंदा न करे।) ‘वाच काछ मन निश्छल राखे, धन धन जननी तेनी रे॥2॥' (जो अपनी वाणी, कर्म और मन को निश्छल रखे, उसकी मां (धरती मां) धन्य-धन्य है।) ‘समदृष्टि ने तृष्णा त्यागी परस्त्री जेने मात रे।' (जो सबको समान दृष्टि से देखे, सांसारिक तृष्णा से मुक्त हो, पराई स्त्री को अपनी मां की तरह समझे।) ‘जिह्वा थकी असत्य न बोले, पर धन नव झाले हाथ रे॥3॥' (जिसकी जिह्वा असत्य बोलने पर रूक जाए, जो दूसरों के धन को पाने की इच्छा न करे।) ‘मोह माया व्यापे नहिं जेने दृढ़ वैराग्य जेना मन मां रे।' (जो मोह माया में व्याप्त न हो, जिसके मन में दृढ़ वैराग्य हो।)' राम नाम शु ताली रे लागी, सकल तीरथ तेना तनमां रे॥4॥' (जो हर क्षण मन में राम नाम का जाप करे, उसके शरीर में सारे तीर्थ विद्यमान हैं।) ‘वणलोभी ने कपट रहित छे, काम क्रोध निवार्या रे।' (जिसने लोभ, कपट, काम और क्रोध पर विजय प्राप्त कर ली हो।) ‘भणे नरसैयो तेनु दर्शन करतां, कुल एकोतेर तार्या रे॥5॥' (ऐसे वैष्णव के दर्शन मात्र से ही, परिवार की इकहत्तर पीढ़ियां तर जाती हैं, उनकी रक्षा होती है।) सौराष्ट्र (गुजरात) में जन्मे नरसिंह मेहता एक अत्यन्त निर्धन नागर ब्राहृमण थे। एक बार वह निम्न जाति के एक व्यक्ति के घर पर भजन कीर्तन करने गए। इस कारण उनकी बढ़ती लोकप्रियता से ईष्र्यालु कुछ नागर ब्राह्मणों ने उन्हें अपनी जाति से निकाल दिया था। नरसिंह मेहता के इस सुंदर गीत से हमें अनेक शिक्षाएं मिलती हैं । आज आवश्यकता इन्हें जीवन में उतारने की है ।

Naladiyaar 4 - Naneri Kathaigal - A short story about Mahatma Gandhiji by Raja Narayanasamy

Seven social sins are 7 things that Gandhiji mentioned in newspaper YOUNG INDIA. They are relevant today more than ever before.. Let's probe into that and take home some nourishing ideas..

Gandhiji in South Africa and his work, satyagraha etc., His return to india and how he begun his work for people and Nation, Champaran, Kheda and Ahmadabad Satyagrah, Rawllet Act and Jallianwala Bagh Massacre.

What do you think about Non-Violence? What was the Roadmap for Independence of India? All these and much much more only on "The Youth Speaks with Deb"

Gandhiji bhajan

Today, 2nd October is Gandhi Jayanti - the birth anniversary of the great Mahatma Gandhi. Internationally, this day is also celebrated as the "International Day of Non-Violence" since Gandhiji was a preacher of non-violence. He is a symbol of peace and truth. Today I'll be telling 2 short stories: one that illustrates how truth was always important to him even as a child, and another story that depicts his love for his motherland. Background music credits: Vaishnava Janato - Instrumental - arranged by Praashekh Borkar --- Send in a voice message: https://anchor.fm/saravana-janardhan/message Support this podcast: https://anchor.fm/saravana-janardhan/support

Our very first episode releasing today is a tribute to Mahatma Gandhi. Born today, 151 years ago, Gandhiji remains a big inspiration to the world and to us. So we thought, what could be a better way than paying our respects to him by dedicating our very first episode to his cause? "Gandhiji's Goat" looks into some banal incidents in Gandhi's life, in which too his intentions, his purpose of life is reflected. Come join us in remembering Mahatma Gandhi and to connect to his way of being on this day. _ For more such podcasts, please subscribe us on our website www.creating13.com You may follow us on Twitter: www.twitter.com/creating_13 Instagram: www.instagram.com/creating_13 Facebook: www.facebook.com/creating13

1. KOVAM 2.THE WAY WE TELL THINGS

Pujya Sir K.C.Narayana ( KCN ) Messages  (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation, Divinity, Divine Service & Research, Babuji Disciple)   Pujya Sri Ramchandraji's Disciple & Founder of  “Institute of Sri RamChandra Consciousness”    Details:   Messages delivered by Pujya Sir K.C.Narayana ( KCN ), Hyderabad, India.  Dedicated his life for the Spiritual service of Pujya Sri Ramchandraji's Pranahuti Aided Meditation, Research, Meditation Trainings, Audio Messages, Books & SatSangh   Meditation Info Contact: www.sriramchandra.in  Biography: kcnarayana.org Episode Notes: WAY OF LIVING SRI RAMCHANDRA'S COMMANDMENTS    You have by now seen the 10 maxims or commandments of Sri Ramchandra. The crux of the issue is we know what is good, we do not do what is good. When we try to give our mind or intellect or reasoning, use any word you like, more importance than to other faculties that God has given namely feeling, love, attachment, empathy, this problem generally comes. There are historical facts that over about 5 to 6 thousand years or more, we have been somehow giving too much importance to the intellectual or the mental sphere and slowly we are getting away from our basis i.e, Nature. Instead of being one with the Mother Nature we have somehow chosen sometime in history a concept of conquering Nature. Instead of being in tune with Nature we wanted to conquer it and there arose all our problems. This problem was not there earlier, because behind every force that was there, the early man was able to see, the vedic seers were able to see, something which is definitely good and which is in order. Even when he praised or adored Natural forces he was not adoring the Natural forces as such but was trying to see what is the good they were doing to him. When we worship Sun they knew very well what Sun is, but then they also knew without him they will not be in a position to live and therefore they granted him the status of God. Similar is the position with the trees, which they knew is very important for their existence, for natural living, similarly about the rivers, similarly about the mountains so on and so forth. Somebody from the west who was not able to think all this well early and all of a sudden sometime in the middle of the last millennia or the present millennia, the fag end of which we have come already, started their theory of exploitation of the natural resources and consequently exploitation of other human beings also and they taught us the philosophy that perhaps you are very very pre-mature set of fellows worshiping this or worshiping that. They could not go to the basis, understandably, because their thinking pattern is such. It is our misfortune that we have started accepting it as correct and for about 250 years of slavery or perhaps a bit more, I think, we have finally come to a stage when we have got to adjust. We know in our minds that this is right, we are not able to accept it because the language of feeling is almost totally forgotten. Everybody knows some English, some French, some German, some Sanskrit, some Telugu, some Hindi, some language or the other we seem to be knowing. They are all ways of expression; ways of experience or the imperience somehow is lost. The natural love between the father and the son, the mother and the son, father and the daughter, the natural love that is there between you and me somehow got eroded for considerations of what we considered or what we have been taught to consider as good namely opulence, comfort, not bothering about another person, living for oneself, stand on your legs - these type of logics have come and we tended to accept it. The whole system of Sri Ramchandra tries to restore us back to that fundamentals of trying to live with Nature, trying to be in tune with Nature. We are expressions of the Divine is a word that we have accepted at the mental level. Thanks to the renaissance period of the last century when the great Vivekananda came forward and made this statement, yes, most of us have started remembering our original moors our original traditions most of us have. Many other systems have explained it also, each one in their own way contributed to our understanding of it but behind it is the call that again is generally getting forgotten because we get into vedanta or philosophy rather than the practice. An intellectual thing can take you anywhere, anywhere in your imagination it can lead you to any place but feeling is lost there. Information doesn't become knowledge that easily first, as we have got lot of information in the library, to read and understand it takes some time and knowledge to become understanding it takes an enormous input. There is lot of effort we have to put in between these two. Simply because we know something I don't think we understand that. The most difficult thing to understand in life is the word sacrifice and I am proud of being an Indian knowing the value of sacrifice, but sacrifice is a word which will not go along with individuality. If you talk independence don't talk about sacrifice, they are mutually contradictory, they will not go together. A society based on the value of independence is bound to fail and that is what our asuras were supposed to have had. What type of stories we have got, I don't have to repeat all of them, most of you know all that. In sacrifice lies the value of Divinity, the Sun burns himself from morning to night so that we continue to live. Sacrifice is the basis of Divinity - when anybody says that you are a Mahatma or you are a Divine personality, he is only trying to tell you that you are capable of thinking beyond your selfishness and trying to do good for others. Only when we talk in terms of selfless service we talk in terms of attributing Divinity to him. Gandhiji is a mahatma for the only reason he was able to sacrifice so much of his personal life for the sake of the nation otherwise he will not be. There are so many, it's only an incident, one example I gave, there are so many people whom you can quote. There are perhaps many more whom we don't know at all, it is not necessary that all Gods should be known also. That is why the number has been put at some staggering 360 crores so that you do not have to count. One or two you will definitely start counting. Who are they? When you put the number at 360 crores you will not bother to count. The simple reason behind it is, there are so many. Every one of us have got the capacity to become the Divine and how to become Divine is this system. The system of Sri Ramchandra's Raja yoga is not meant just for being getting some satisfaction, some peace of mind. No. How to live up to our potential of being divine? That is our potential, human is not the potential, many people talked in terms of human resource development. I am ashamed to use that word in this country for the only reason I have been told from the beginning that there is a divine resource that has to be developed. So let us develop the divine resource, human resource will come along the way, it is just like one more qualification that we get, let us become human at least I agree, temporary goal, but our goal is not that. Our goal is to become divine, the divine resource has to come out and we are capable of doing such sacrifices, we are capable of doing something very very good to others, atleast we can think good of others. At present we think good of ourselves, from this level let us come out of and think good for others. How much you can do? Later on that starts, first of all let us start thinking something outside ourselves. It is time to think in those lines, because I will tell you two small examples, they are actually incidents that have happened, I was reminded about them yesterday. One of my distant relatives, happened to be a cousin actually, became a CEO by 34th or 35th year. Right on the top he was, he gave a ring to me about two years back, 'uncle I have reached the position my father and mother have been pestering me for this type of position I have got it now, what next? can you tell me what next?' the question was something over the phone, I couldn't answer in detail so I said, when I meet you next time we will have more occasion, time to talk about it, don't worry carry on. After about 8 days, I received the message that he committed suicide and his only reason is, he has not found a purpose for his life. He had no purpose because he has reached the pinnacle, he got the maximum position that anybody can think of. He committed suicide. There was another incident yesterday, one of my friends, old friend met me after 25 years, he came he was talking to me about his relatives, his cousin actually, this boy belongs to the brahmin community, he married a kamma woman, so far there is no problem. The problem started; it seems one of the conditions for the marriage is that they should not have any children. This fact came to the knowledge of the parents much later and it seems they see once in about 8 to 9 months, they work in two different places in USA far far away perhaps Kanyakumari and Kashmir. So he was telling 'what is this Narayan what am I to do, this is what is the position' I said it is their life they have chosen that independent life, you and I are talking about interdependence, they are talking about independence. So the values are entirely different, unless there is a change in the value system you will not be in a position to communicate to them and they will not be in a position to communicate. We can talk but we will never communicate, exchange of words is always possible, exchange of words doesn't mean anything, we never learn anything from that. So what I am trying to impress upon you is, so long as we are going to live for ourselves, we will lose to have meaning for our life itself, the meaning for life lies only in living for others. If you are going to live for yourself there is no meaning at all, you will get into that frustrating mood, really nobody knows what exactly it is. One more thing also I have to tell you because it seems that when she comes also she will not make him coffee which he likes because she likes tea and so there is a big quarrel every time they meet on this issue of a coffee and tea. I am not joking, this is exactly what yesterday my friend told me and I am just repeating to you because this is the way in which we are going, the amount of tolerance, alright you have coffee I will have tea at least that is a good understanding. No, not that way I come once in a way to meet you therefore you should take tea and he says once in a way you come, you better take coffee where is the end to this? this is a very very funny situation to which we are going and why I am giving such a big sort of an introduction to the whole subject is, let us learn first of all to live in tune with Nature. Nature teaches you certain things, so the first thing, the first commandment of Sri Ramchandra starts with "Rise before dawn", why should I? Why should I, tell? Why not I get up some time in the afternoon? Sometime 12 o' clock in the afternoon, what is wrong about it? The reason is, when you want to participate with nature, nature starts activity at that time so you also start your activity at that time, before that time you be in tune with Nature. To be in tune would be to follow and that is much more superior. You may perhaps rise a few minutes later or earlier but Sun will rise exactly to the same second according to the calendar, you can see, there will be no change. So there is a meeting place between activity and inactivity, the night was inactive the morning is active. You may put this question to me sir, how do you say that, nowadays we are active the entire night. Yes, we are active we have killed nature, that's why it is so, we have deliberately killed the nature so that there is no difference between night and day. Yes, it is very difficult for you to teach your children as to what is night and what is day. If you are just going to show, going to any metropolitan city, where you will find every time light because it has been my very tough experience to explain to my granddaughter what it is to think about darkness in the night because every where there is light so when I say that nights will be dark, she says no its not dark it is blue, I said no no it is dark then she said no it is blue, so one night fortunately in Hyderabad we have got so many days when there is no power, power cuts so it was easy for me to go and say now you see what it is. That way it is also a blessing now and then you lose power at least we can teach certain concepts otherwise it is impossible to teach that concept. How to say that nights are dark? In a situation like this how do you say that. We have deliberately killed and those of you who know a bit of Ramayana should remember that when this Anjaneya entered the Lanka in the night it was all bright so he was confused whether it was morning or night. It was one of the greatest confusions at that time, I think we are in no better position than that today. I don't want to make the conclusion that all of us are asuras but then by and large that seems to be the position. It is a miserable state of affairs in which we are now but if we want to restore ourselves to balance, first thing is be in tune with nature, night is inactive, day is active. Your heart is the place where there is both activity and inactivity, it beats, there is one off period, there is one on period. Similar is the night and day, so he says to you that you get up early in the morning, meditate at that time. How long, how much, is secondary issue. That it is one hour or half an hour or 45 minutes or one and half hours each person decides and in a modern world like this since you cannot give too much time, SriRamchandraji Maharaj has fixed the time as 1 hour, he says you take it as 1 hour as the time. It is fairly arbitrary, there is nothing very very unquestionable axiom about it, nothing, you may be sitting for 45 minutes, you may be sitting for 1½ hours, it all depends upon the time but for a busy person to give more than that time is not possible. Those of you who have done some sort of a worship, you should have seen the amount of time we take, generally about three to four hours we take to complete all your things, as against it you restrict it to one hour before the dawn itself. That is very advantageous because we have to go to offices, we have to attend to our work, so do it early. If you do it later you will not be in a position to do justice to both. I am aware of very many pious people at various levels in government service of which I was a part till recently where they say sir, So and so has not come, why? Because of a puja in his house sir he will be coming very late, at what time he is expected? May be around 1o' clock or 2 o' clock. This is a daily situation because everyday there is some puja or the other, something or the other happens. I am not here to judge their ethical standards. No I am not here to judge that but I can only say it has affected their work but if you don't want to affect your work and also be happy, the better way is to get up before dawn, do your puja early. Sit in the same place for the only reason vibrations are always there. You carry the vibrations in the same place and that's how we start the day but people who have got questions about the tradition they say trikala sandhya. There is something like morning prayer or morning sandhya, afternoon sandhya, evening sandhya, I don't know how many of you are aware of all these things but most of the people who try to do all the three at least gave up the afternoon one very early because it was impossible to leave office at that time to go and attend to that work at 12 o'clock. Of course the purohits have done it to the extent that they were capable of. People who did not have any other avocation except doing priestly work, they have been practicing but by and large for the common man it is out of question and the common man for the reasons which we don't know even coming from greater traditions has moved into the service sector. The reason for that was the alleged poverty, alleged poverty is what made our ancestors move down to jobs, jobs with the westerners and thereby in a sense participated in the betrayal program of the independence of the country. It may be very bitter to hear all this but that is the truth. The truth is by joining their hands we have sacrificed our life and we have come to this position. Had each one attended to his job properly this position would not have come but then they were told that they were poor, as against people, ancient saints who said that poverty is by choice. Why do you want to be poor? Because, only under those circumstances I can think about God, why do you want miseries? That is the circumstance under which I can think about God, that is the famous story of the kunti herself. As against that value which was there early, we have compromised enormously, we means our ancestors, we are part of them and they were part of us so this is how we have deteriorated. Whatever it is, it has happened, you cannot reverse, you cannot get back, so what is the best way out? If you put that question, best way out, this is the answer that my Master gives you, namely you adjust, you adjust your timings in such a way that you meditate in the morning. You go to your work but then when you go to work, think whatever work it is, think that it is the Master himself is doing and there he is bringing a very big concept of Bhagavad-Gita into practice. In Bhagavad-Gita you find it in second chapter you will find that Lord Krishna clarifies the point, think that I am the doer, not you, you are nobody to do, I am the person to do. If he is the person to do, our efficiency levels will be at the highest because God cannot be inefficient. God by definition cannot be inefficient so whatever is our best potential will definitely come to the forefront if you think he is doing it, so during the day you follow this. Afternoon, you are not going to meditate, it is out of question because your office is there but since you are going to do the entire day all your activities thinking it is the Divine that is performing you will not have the necessity of doing it at that time, it is an alternative that has been given. The third one is, in the evening He modifies the sandhya. Of course the sandya if you have studied well has got a mantra to this effect but least understood. I would not like to go beyond a limit but then if any one of you is interested I will tell you what exactly is the thing that was given. They said that, you have to think that all my activities have somehow caused impressions in me, somehow good, bad, indifferent, some impressions have formed. So it is my activity, my thinking, my attachment, that formed these impressions and therefore it is my duty to get rid of it, so we clean our hands, we clean our face, clean our feet, similarly clean our heart also this is what is asked to be done in the evening cleaning process. Again, before you go to rest think about God and go to rest. Why? Who takes care of you when you are asleep, it is God who takes care of you, the oldest truth of the Vedas is this. In the night we are in the company of God when we are deep asleep and that is why most of us know in this country that we don't disturb people when they are sleeping because he is in the company of the divine, you have normally no business to disturb him. So through the night you go through rest, again activity starts, that's how the first commandment goes. You can go through the commandments that are there, the books are available the commentary also is there. What should be the type of prayer that I offer? Should I ask for something of a relief from my problems? Should I ask for some relief for somebody who is suffering in my house? Or should I ask for something else? So when God is there to ask we don't ask all these things we ask only for our being one with him. A question may arise whether it is not human nature to think about others. Yes we do, it is not human nature that as such that makes you think. It is the attachment that you have developed that makes you think as such and that attachment has been given enormous importance compared to another fundamental logic, a very fundamental truth of science, that 'as you sow so you reap'. It is a fundamental truth but whenever we think in terms of God we wanted exemption from this axiom. This is an axiom 'as you sow so you reap' but whenever the concept of God comes, we always think in terms of seeking exemption from this under some rule. As a government servant I would like to put under this rule so and so please give me some exemption, it happens. It has been our habit, from which time has it been our habit? Selfishness is a point that we have got of the animal nature because it is a preservation instinct. Selfishness is another word for preservation, you want to continue that's what you call selfish, you want to annihilate then you won't call it selfish. Nobody annihilates himself for selfishness, but then the human nature should be in accordance with the divine which annihilates itself, every second it burns itself to see that I live. The one Suryanarayana that all of us are aware of, goes on burning incessantly so that I live here, that is the type of demand of God. These attachments that we are saying that are ours actually are not really attachments. When you go deep into it finally I would like somebody to be happy, yes I would like to. When your house burns except for a mother nobody bothers about the child, they run away. So all these talk of trying to do good for somebody etc., you can understand for yourself what it is, why should I make conclusions I can only tell facts, this is the fact. That is the fact of life, we would like to save ourselves, basically that is an animal instinct, nothing wrong about it because we are animals, everyone of us is an animal how can we say we are not, we are animals. Actually we are naras, a small level above vanaras, in the vanara you have got a tail and we are nara, we don't have. This nara has to become one who can think and that is a manava, a man who starts thinking is a manava, a person who thinks for the good of others is a manishi and a person who goes beyond that is a kavihi. Not every poet is a kavi, kavi is somebody different and he is capable of seeing where ravi cannot see. That means he is capable of going beyond the limits of Nature, limitations are not there for a kavihi and he is supposed to be paribhuhu and he is supposed to be swayambhuhu, so many adjectives have been given in the Vedas for that. It is very difficult to grasp the concept of what is the extent up to which we can grow but the misfortune is we tend to live at the animal level, it is true and most of our prayers are dependent upon that animal level. So it is for each one of us to know whether we should restrict ourselves only to the animal level or we should move beyond that. While it is a fact in day to day life we do pray for all these things, our approach to God should be always, in our meditations, for our spiritual upliftment, not for the relief. I may have some problem, you have some problem, my wife has some, your mother will be having some, something like that, it is natural for you to ask, you will have to grow out of it. Incidentally now this problem has come I will tell you one small incident, few days back I received a letter from another gentleman. He was to have his first child and there was some labour problem and this happened in the U.S.A, not here, so this man was already a practicant of this system so he sat beside his wife and then I think touched her body or something like that and prayed for her relief from this pain or whatever it is and she did have a good delivery and the problem is over. This man's problem started now, he started writing to me sir you asked me to think only in terms of the ultimate I did it like this what am I to do? I said you already done it then what is the point, every person does it and you also have done it, grow out of it. One thing is to know where I am, one thing is to know what I should aspire for, so what I am asked to aspire for is the 2nd commandment, what I am, I think everyone of us know what we are, then why talk about it. This is too obvious, the 2nd thing is too obvious for all of us, when you have got a head ache you will say at least let me not have headache during meditation, at least this prayer you will have. You will not yield so much to the divine to say that he will know better, no. You will at least put some amruthanjan here or a zandu balm there or some other brand, these things do happen. If you are a bit more religious you may go to some vibhudi, you may take some sripadarenu or you may take some tulsi teertham, do something, you will do something or the other to get rid of it. There is nothing very very great about it, very abnormal about it, every one of us would do it because it is a natural instinct. We have to come out of that natural instinct somehow and let us have an aspiration for that. When we ask God let us not ask for these things, these things we know how to get rid of them, at least, thanks to so many doctors now they will sort out most of the problems. We should aspire for spiritual upliftment. Begin your puja with a prayer for spiritual upliftment and rest not till that is achieved'. Rest not means, everyday if you are saying I will not rest till that time, it will not work, it's a life time approach so we must go on doing this puja only in that way seeking for One, that is why the prayer says to you 'Thou art the only God and power to bring me up to that stage'. This is the one of the most challenging things for us and at the same time one of the most unique prayers we have got. We are not asking for a status less than that of God, less than that of divinity. We would like to be one with the Master, His status shall be mine because we are He, we are no different from Him so don't ask for a position less than that, ask for a position equal to that. In the end of course you realize you don't exist, He alone exists that is a separate issue. Ultimately you don't become that, only He becomes you but that is a separate subject but the fact is we are asked to pray for that. That is the challenge, that is the possibility that we are talking of. We are not talking in terms of being just disciples or devotees or slaves. That is granted in the beginning itself 'we are yet but slaves of our wishes', that we know. That is a very very polite way of saying that I am a slave of my animal instincts, slaves of my wishes. Suppose you just change those words 'wishes' and then put 'animal instincts', it applies better it makes more sense to understand but then my Master is always polite so he has given in that way and this is one of the prayers He got from the divine and therefore he gave it as it is. The 3rd commandment says, oneness with the Divine, complete oneness. That means so long as we are selfish, self motivated, we are thinking about ourselves, our goals and our petty ends, you will not be in a position to become Him because he does not distinguish between one and the other. All our conflicts arise mainly because of individualities and personal goals, conflicting goals actually, very very conflicting goals we have got. Therefore somebody becomes inimical to you, you think it is but nobody is inimical, we think he became because his goals are just in the opposite direction to ours, we ask something he asks something else. So in the whole process it becomes very difficult to move on unless we start yielding to that and if you yield towards the divine the chances are that you become one with Him. As I hinted already, you don't become one with Him, He becomes one with you because you are His expression. This is another vedantic problem in Vedanta, the problem always starts with saying that atman and Brahman are the same. It is the Brahman which is the atman and not the atman which is the Brahman, and then aham brahmasmi has been very very badly quoted out of context. If you read the original vedic thing it does not mean anything, it means only when I have realized that I become this, the concluding part of the mantra but interpretations will always be there. Mind is capable of playing and it plays, if there is one thing that is still left with us of a monkey that is the mind. You are able to get rid of the tail alright but then the mind is playing jokes and it is playing monkey everyday. It plays all sorts of monkeyishness and we have to control that, we can't suppress it because it is something God has given so we have to control, bring it to a state of balance. When this type of oneness with the Divine is possible? Or when is it possible for the Divine to become one with you? When is it possible? Only when we try to shed off our unnecessary load. Too many attachments, too many prejudices, too many opinions towards several things, most of our discussions are meaningless discussions. I don't know whether you had funny discussions but I did have, so I can share what I had. You go to a cricket match and then see some fellow playing, somebody bowled and somebody played, ok, matter is over, between them it is sorted out. We start arguing 'had he played like this it would have been different, foolish fellow he did not know, no no he played very very well'. Next fellow says something, third fellow says something else and you get into terribly heated argument about the whole thing and the evening is over, we have forgotten to see the match also. In the whole process of one stroke the match is lost, I don't know who wins there but we have lost the game. This is what our arguments are, most of your arguments if you can see, this is how it ends. The system of education that we have got is one of competition instead of coexistence, instead of co-operation, we have unfortunately opted for the western concept of competition. Krishna and Sudhama both were disciples, they never lost their self in competition. Krishna passed out very early, Sudhama came out much later but nobody said that this fellow is inferior or that fellow is superior. They always said he is a person who has studied under the same teacher and therefore venerable. The only person who unfortunately upset the cart was Drupada who misbehaved and therefore the whole of the Mahabharat was there, part of the Mahabharat is part of that story. Now one person saying that he is superior, had he also maintained the same principle as Sudhama and Krishna, the problem would not have been there. Competition is the beginning of all trouble. All of us are made by God and according to his design. The rose is as beautiful if not more than a lotus, let us not go on comparing them and then contrast and fight. So this one upmanship is the concept that has been given more into our head, as I have already mentioned in Mahabharat itself it is there but more into our head thanks to the west because they wanted to bring some difference between us and they started saying this fellow is superior that fellow is inferior. Those of you who know a bit of social psychology know there is a community called Mundagmar in south New Zealand, one more is called Arabish, the Arabish fellows live in plains, the Mundagmar fellows live in mountains. The arabish fellows in the classroom who were given an exercise of mathematics, now whoever had completed were asked to lift their hand, somebody did very fast and then lifted his hand, in Mundagmar community they refused. This fellow has completed his exercise but he did not lift his hand, when asked why, he said let everybody pass then I will lift, when asked why, he said because we have to live together in the forest, you can fight in the plains we cannot fight in the forest. If you fight in the forest amongst yourself you will definitely be killed by some animal, in the plains we can afford to fight. So the beginnings of this type of competition comes only when you are affluent and when certain other values take over. We don't have to, we don't have to go on arguing, somebody had played you see the game and then go. No, nobody would like to, people would like to get into troubles. This is a general feature, I agree a general feature, today we have to unlearn quite a lot. The process of spirituality is mostly unlearning, not learning, we don't learn anything in spirituality for that matter we only unlearn whatever we have learned. Whatever samskaras we have got we would like to get rid of them, get rid of them and you are liberated, we are back to our original place. You learn something then we are lost in samskaras, one more samskara you have got. You start arguing your philosophy is superior to that of mine, advaita is superior to visistadvaita, visistadvaita is superior to dvaita, dvaita is superior to advaita, you go on arguing there is no end to this, because a person would like to be one upmanship. I am just up, I am better than you, why should you be better than me, why not all of us be equal, no. It is acquired nature. You see children they don't differentiate in the beginning. All children are innocent, they join together, they play well, of course they argue, they fight among themselves, they immediately compromise, everything is done. As they grow you will see the thing, they take uncompromising stands. In the early life they are all compromising on all levels and as we take on a silliest thing also they will be uncompromising, they will not compromise on this. So this is an acquired trait, it is not a natural trait, natural trait is to coexist, be in peace, be in peace is the natural trait, be in conflict is what you have learnt through civilization, eternal conflict for no reason what so ever. You may think that I am unpatriotic but then I will quote one small incident as to why we are fighting on borders really one does not know why, because those glaciers will never go nor that fellow is going to sit there but still we go on arguing and the same thing is what Bertrand Russel said. He said you people all the time tell tolerance, why don't you just keep quiet on this issue. If that fellow were to take manmohan line or macmohan line, whatever line it is somewhere in border and it seems they are fighting over a place where nobody will go at any point of time in his life except these unfortunate soldiers who have been posted there to fight, very very unfortunate souls. Why they are fighting there, nobody knows and he said why are you fighting on all these things, small things, it doesn't matter much, why do you fight and then for having said it some big agitation was there and he was thrown inside the jail. Poor fellow Bertrand Russell has to go through miserable life for having said something like this. I don't defend him nor am I in total agreement with that logic nor am I opposed to the defense policy of the country but what I am trying to tell you is, this is what we have acquired. Finally if you look at it, the whole thing happens to be some sort of a small fight on very small issues. Most of the difference of opinions we have got are only silly difference of opinion. Plainness is something that is in nature, it's plain. When you are angry be angry, when you are loving you love. When cyclone comes it does not distinguish between the places, it simply comes, when floods come they don't distinguish he is a good fellow he is a bad fellow, I will drown only this fellow, I will not drown that fellow, no such thing is possible. It is plain and we through our artificial means have started controlling our feelings to such an extent that many times we don't express our true feelings. Finally the personality, the persona being understood as some sort of a mask has totally covered your soul. People know only personalities, nobody knows the soul but our souls are one, we are one with each other, there is no difference between you and me. It is the personality that is giving a conflict and persona you know is a word that is coming from the word mask. It's a mask, I have a mask you have a mask and this is what is fighting. Basically internally I want you to be good and you want me to be good. I want to be kind to you, you want to be kind to me, basically everybody has got this feeling. People are now afraid of touching a person, this has happened in the west much earlier, this is happening in India now, in some places at least. Somebody gets into an accident and if you touch him you are in troubles, if you touch that fellow you are in troubles because he says had you handled me better I would not had this problem, he goes to the court and then you are lost. For having attempted to do something good, you are getting into troubles. The personalities are in troubles now but basically the instinct is the same, there also they want to do some help, do some good to others. If 30 years or 40 years back or even about 50 years back, if you try to help somebody he used to accept it, today they will ask you the question why is it you are doing this. As a matter of fact I found this question in the institute also, many of the participants put this question why is it you people are doing this free, why is it. I want to be good, that's all, I have no axe to grind. I want to say something which I know, if you are kind enough to come and hear me I will tell you, you don't want to hear me and go alright you go, but then why is it you are doing is the question I could not understand. We will also show you the papers there are earlier batches of people who put this question, why is it you are doing this, what is it you want to do. We only said we want to be brothers, at least we want to tell you that we are brothers, whether I behave as such or not it depends upon my behaviour but at least I want to tell you. That's my intention, I have no intention to tell anything wrong to you. I have benefited from my great Master which I wanted to pass on to you. Please see what it is, if you can follow it, follow it, if not, very good having spend some time with us let us be happy. This is what I have been telling but then that itself is a big problem for us to defend, it has become very big problem now and then it becomes, why do you waste so much time? I don't waste, I spend, I usefully spend. When I communicate to you, I consider this is the best time that I spend. A few good words to others is what we can do because all other places it is selfish motive that is guiding us. I am not doing any marketing here, because by marketing I am not going to get anything. By marketing a system like this, what is it I am going to get? Because a stage has come when people started questioning genuineness of selfless service itself because it has become so alien to us now in this present atmosphere it is very difficult to convince people. This has started, I think in several walks of life it has started actually, when somebody is prepared to marry without a dowry he is asking a question, who is this fellow, there must be something terrible deficient about him, otherwise why should this fellow marry like this, he seems to be well qualified and all that. Genuine goodness is being questioned now, that is the dirtiest level to which we have fallen now, thanks to your competition thanks to what every word, we have got. A stage has come when we should come out of this at least. Let us behave as personalities capable of being divine, we need not yield to this much of animal instinct. Animals we are, there is no doubt about it, who is not an animal? There are many qualities that are in us which cannot be so easily got rid of, they are animals. That is the message actually given to us by some of the stories on Indra, they were just trying to tell you that even if he is a God, he can become animal, the possibilities of a person of a high rank falling low is what was hinted at. We don't have to accuse anybody for that but the possibilities are there because it is always there, every person suffers except that is our basic, base actually from which we are growing. The next commandment talks to you about being truthful. There is one thing very interesting you must have noted about the whole commandments. You do not find one sentence which says you should not do. Not a single commandment is there which says you don't do this as against other commandments of other religions where they say you should not do this, you should not do that, you should not steal somebody's property. you should not take away another man's wife, all sorts of things. This is what the commandments are there in the Bible and so also in Koran. As against it, here as according to our tradition, it's the question of the Satya that matters. Rtam and the satya are the two concepts which are very very unique to our system, this land actually. Rtam is natural order, there is a universal order, you disturb any one of them the whole thing collapses. There cannot be any change in the planetary positions, the way in which they move, the path in which they move, you just disturb one from the other you are in troubles, you are in chaos. Just what can happen to you is something nobody can imagine. If sun were to rise just a fraction of a second later than what he is supposed to, then we are in real troubles we really don't know what will happen to us, so that is the natural order. On the natural order is dependent upon your truth because that is the truth. Truth should always be linked with the Rtam. Rtam, Satyam -they are interdependent. By following that order in my life I maintain that order, by that order I live, this is what you are supposed to remember everyday at the time of eating food. There is a mantra for this which says that because of the truth, the eternal dharma that is there, the rhythm that is there, I am able to practice the truth and because I practiced the truth the rtam shall continue. Any change in this is likely to lead us to disaster and that is what is happening today with your ecological imbalance. You try to touch this, you misbehave with the nature and it starts giving its own results. You get akala varsham, you get enormous heat, all our making only, nobody else has made it. Now you come to know after enormous amount of misuse of nature, you come to talk about it today and the joke of it is, the people who have polluted started telling us who are just now learning to pollute, that you should not pollute. They are the fellows who have polluted, whoever asked them to do that. So this is the problem between the developed and developing countries. They disturbed it so badly they are now telling us now you should not do because they know now what the problem is, this we knew from the beginning. Recyclable energy systems etc things that now we are taking about really funny for me to hear. Our fellows knew it much earlier all these things, they knew, they never wasted anything but today we are again learning all sorts of things. We seem to be learning, really we are just only remembering or recall. Something that is buried deep in us is being recalled now. So this particular nature, be truthful is not a question of just speaking truth in this system, speak truth is not this, it is be truthful. Our true nature is that of being divine and we should be truthful to it. The call is that you should be divine, you should live for others, you should sacrifice yourself, your values should be of the higher order, be in truth, that is, be in that condition which God has asked you to, be truthful to you nature. We are descendents of the Divine, we are expressions of the Divine, we are manifestations of the Divine and that is our right to uphold it. I don't have to become devilish, I need not. The charm of the system is that we are asked to be one with the Divine. You are one there is no doubt about it, only thing is we are trying to put it low saying, no,no this is not the practical way of living, the practical way of living is to kill the person first. Whoever is opposing you, don't be one with him but try to exploit him. If he is very mild try to make best use of that fellow, this is what we have been told. A situation of trying to exploit, that is not our truthful nature. Be truthful, truthful to our real self, one with the Divine, that is our condition, then, everywhere it will be only peace of mind, every where it will be only peace otherwise there will be only conflict. When you are not true to yourself then there will be conflict, all wars are attributable only to that. Exploitation is not the way to live, cooperation is the way to live. Exchange of commodities was what, beginning of economy. Today it is not exchange, unfair deals, actually it is the middle man who makes it, who never does anything that is productive. He is the fellow who is making maximum out of it. Our economy is such a wonderful economy, it is a British economy. They never had any resources, they never had any market, the funniest fellows in this world are these Britishers. They never had anything in their land, they never had a market. So the market is elsewhere, the raw goods are elsewhere, this fellow exploited. It is a very very funny situation and it has become the model, so what type of models we have got you can see for yourself. So be simple, be truthful, be truthful to yourself, be truthful to your nature, it's not difficult to follow that actually but it appears very difficult to follow because if you take it as truth speaking then it will become troublesome. Be truthful is easy to follow, truth speaking is really tough, then you will get into real trouble. So understand the commandment well so that you will be in a position to live comfortable in a modern world otherwise you will get into enormous confusion, you really don't know what to do afterwards. When we are true to our self, the next easy thing for us to follow would be that we come to know that we are expressions of the divine and so are all others. So the much talked about concept of fraternity which is based more on business transaction today, where you have got Rotarian brothers, you have got Lion brothers. Rotarian brothers I could understand a bit, lion brothers is difficult for me to understand and so many other brothers are there. We also call ourselves brothers but the real brotherhood comes only when you know the common origin. When you know the other person also has come from the divine and is an expression of the divine, then we will be in a position to treat him as a brother. But do you know the present day world of competition, a stage has come, how the brother feels, suppose a person who has got very good IQ, may be 200 or something more than that, the other fellow may be moron in the same family, he is ashamed to call him a brother. The parents also don't like to own that fellow, they also put him inside and then say don't come out. Somebody is visiting us so that is your room, you go and sit there, they lock. So that is the level to which our so called competitive spirit has taken us. Previously this type of problem was not there, say about 80 years back or 90 years back, when we read the stories of several families, even when the eldest brother is an imbecile he is the person who was respected. He was an imbecile, no doubt about it, but then they respected him because he was somebody elder and each man tried to help the other. Suppose a person is a bit better than the other he was very happy to help the other person. Giving and taking was so easy and natural then. Now there is neither giving nor taking. Taking of course is there in the sense of exploitation, giving is not there. We have, we have our own words, we have got our own dictionaries that we have developed, new dictionaries can be easily written today. So to know the other person as a brother itself is a big problem, and that becomes possible only when you know you are coming from the same source. So without this union with God, without the simplicity and plainness that we develop and we feel the presence of divine in us and we know that we are the expressions of the divine, it is very difficult to accept the other person as a brother. You will not, not because we were not capable of it earlier. We were capable of it. We were having a civilisation based on that but the present day civilisation which is based on exploitation, competition, conflict, comparison will not enable you to think in those lines. It literally prohibits you from behaving like that and you have got an interesting answer for this from the so called religious people or traditional people who say that "vaadi karmandi idi". It is his karma that he is like that what is it I can do. That is not, that was never the philosophy of karma in this country. The karma as I told you earlier, it is natural principle of "as you sow, so you reap". This was the principle of karma in the simplest of terms but we are supposed to help here. It may be true that is his karma but what is your karma? What is your swadharma? Your swadharma is to help, your swadharma is to be divine. What is your swadharma? Not to exploit others. Our swadharma is one to help and once you help that man also will get some relief. You also will get relief that is a separate subject but then this particular concept has gone totally and one should not feel sorry if our parliaments and assemblies are loaded with such imbeciles; because that is the only place where finally they could land. Since you did not allow them to enter your offices and schools; they found their way to the assembly. Let us not feel bad about it. It is we who made them so. If all the thugs and gundas have joined there, it is by our choice. We have made them enter there, they became the street rowdies first, dadas, what else could he do? He had atleast muscle, so those people who did not have muscles they are separate set but people who had muscle, no brains, had brawn that was capable of doing several things. They got things done, they are able to get things done which you cannot. If you want any admission to any school in a particular area, the best place to go is not your district educational officer or director of school education or the minister. Catch hold of the local gunda that fellow will get you the next day the seat. This has been my practical advice to many also and they all succeeded in getting seats. The easiest way is to do that. because they will get it. If you want to go to any cinema and you don't get ticket, tell that fellow he will get it for you. Why unnecessarily waste your time there. That is how they became leaders, and then they are leading our nation and we are being led. So nothing wrong about all that but then that is not brotherhood. Had you been kindly to him, had you only spend a few hours more with him, he would not have become that. I know many of these politicians, internally I know how nice they are, externally how bad they are, both these things I know, both the things are there. They cry, when we say a few good words they cry. So brotherhood has become a big liability. Everybody talks brotherhood, it is very easy to say, but who is a brother? One who can share, is it not? Share means what? Divide! What a definition we have got! From share to divide. You share food, sit along with me take a few biscuits, I do not count how many biscuits you take, how many biscuits I take but then no, that is not the concept of brother. I have got four, you have got three therefore cut it into one by two and then eat it. Previously a person, they say that this fellow is not capable of living on his own, let us give him something more, I am capable of living on me therefore I won't take it, I don't want it, be happy. No, that is not our concept today. Even when I can afford to live on my own on a much better scale than the other person, I would like to have my pound of flesh. This is the degraded level to which we have come. All this because we don't understand it is divinity who is expressing. If only that is there, I think we would have given every person his due. Naturally a tree which requires manure will be given more manure, a tree which does not require that much manure will not be given that much of manure. What is great differentiation we are trying to make? Each according to the need, each according to its capacity. All these concepts are lost. As I told you sharing has unfortunately meant divide, so really one does not know why the dictionary should have two words one is share and another is divide, one is enough why have two words. Your dictionary can be shortened but then that is the level to which we have come to. The most funniest aspect of it would be, if you have gone to any dinner to any marriage now a days, previously dinner means people used to serve in the plates and all that, that culture somehow is lost. Now it is kept somewhere, some common plates are there and you have to collect it and then go. They expect some 500 people or 1000 people there but then we also know that some persons somehow take more than their quantum and after sometime you will find that, that plate will be empty so people will start rushing to that preferred item first. For what reasons we do not know we rush and then take their pieces, so literally what is happening is nobody wants to share even in those circumstances. Each person sharing, no, no sharing, only exploitation. Who is smarter here? So remember the dogs and remember these men, the beautiful analogy comes to you. You can paint, if you are a painter you can easily paint. If you are a poet, you can write. So sharing is lost, fraternity is lost. It is not lost today only, it has been lost long long time ago, they have never been achieved. Vali and Sugreeva are there, Sundopasundas are available, any number of examples you can go on giving. Fraternity has always been an elusive affair, and you will never be in a position to accomplish it unless you know that you are divine and the other person is divine. There are three principles which the French Revolution has thrown out; Liberty, Fraternity and Equality. These are the three concepts thrown out to the modern world by the French revolution. All the three are spiritual values and they do not stand in the secular level. That is the reason why we are not able to achieve any one of them. We gave a distorted version for it and then stated that equality before law, and not that all of us are equal because we are all children of the divine. So we misinterpret it to mean that it is equality before law. Is there one universal law in this world? No. Each country has got its own, perhaps each state has got its own, and each locality will have its own. The law will be variable according to the goonda that is available. The enforcement people who enforce law, they decide as to what is law. So similar is the fraternity, it is a spiritual value. Only when you know you are coming from the divine, we will all be equal. Where is fraternity, you tell me? In which place is it available? The one place where it was possible and was practiced earlier was the family system, in a joint family system like ours in this country. Elsewhere in the world no such experiment was done, nobody knows what it is and today family as an institution is perishing. People have finally come to the stage of living together. That is the west. The latest western style is living together, no question of marriage. At any time you can walkout. Some people say why all this, even this why? So they are independent, so family as an institution also has perished. So Fraternity where are you going to have? How do you express fraternity? What is the way? What is that the French revolution has been able to achieve? All the three values that the French revolution has given which are unfortunately only at the spiritual level have been brought down to secular level and the experiments are failing. We are only posing ourselves that we are the biggest democracy or somebody else is doing something else. It is all a big drama that goes on. All of us are equal but some of us are more equal. How contradictory that sentence is obvious to any person who is capable of thinking but then that is well accepted norm in any administration. So spirituality alone is capable of making us live upto the level of this particular standard of fraternity is what I am trying to stress and that is possible only when you know your common origin and common origin can be known only in your heart, not elsewhere. Only when you know that God is there with you, you will be in a position to concede the point that God will be there in him also. If God is there only in some temple and I am the priest for it, definitely it is my God and is not your God. He is mine, I possess that idol, I possess that temple. There are people, wise people. If you go to Travancore, the Padmanabha temple belongs to the king, the Travancore king owns the Padmanabha temple. It is a part of his palace. You cannot enter there unless he completes his worship first, he is the first person to come. After the king goes, then you can go, otherwise you cannot go inside. There are certain rules and restrictions etc. things that are there. This is so everywhere, the dharma kartha has to come first then only you can go. Or some Jeeyar swami will be there he has to come and then only you can go. Something like that will always be there, somebody possesses God. When it is something like an external thing it is possessive, if it is something internal everybody possesses his own God so I do not have to fight with you. I have my God with me and you have got your God with you. Unfortunately or fortunately God is one, we know definitely, yes! we are from the same source. All people who worship different types of deities, I do not think they have got different Gods in their heart. There cannot be a christian God, there cannot be a muslim God, there cannot be a hindu God, there is only one God. So we come to this commonness only when we go beyond the level of religion itself. Then only, it will become possible. So religion has to be transcended. When? How? What history is going to do let us watch and see. At present we have seen religions have failed. Whether it will be transcended or not is what you have got to see. It is a matter for us to observe. Some more years we are going to live so we will see, what is going to happen to it. Once we know that it is something that everybody is our brother etc things, the point raised namely that we try to be one up and feel bad or good about somebody etc things. We start thinking that somebody has done harm to us or somebody has done good to us. So long as we have got the concept of somebody is doing good to us, it is ok. We may not be very grateful to him but we will never be ungrateful to him normally. When a person does good generally people don't acknowledge it but I must tell you an interesting joke which I had some 20 years back. I was with some minister then talking to him and he is known to have founded many educational institutions etc. things in west godavari district and so many allegations are there and so many praises are there. Somebody was telling him 'Sir, so and so is accusing you of such and such thing'. Then for a moment he kept quiet and then his reaction was I have not done him any good then why he is it that he is abusing me? He ought not to. That was his experience. What I am trying to tell is even when you do good, somebody may still accuse you. I don't want to go into merits or demerits of that, it is the statement only that I am just telling. So we try to be grateful normally to a person who has done good. When somebody has done harm to us, we try to feel bad or certain times when we think we are capable, we would like to take revenge also on the fellow. In this process what happens is we develop more samskaras, we gain more impressions. The worst point that comes to you as a practical person who meditates is, when you try to take revenge on somebody or try to do something against him it haunts your mind during meditation. It is the worst naraka that you can go through. Personally I have learnt this lesson and therefore I pass on this message to you. People did harm, true, that is what at least on that day I thought. I never thought it is a part of my karma that I should have gone through, no it was not. So I used to feel that we must do something back to this fellow. For no fault of mine this fellow has done like this therefore I should do like this and it disturbed my meditation so badly and I was not capable of thinking about God at all, I was all the time meditating on this fellow. See the devil has become the object of meditation rather than God, so in your own interest we should not have anything of this negative attitude in our mind. In our own interest, not for anybody's else. Whatever you want to do, you do. Like nature, if you want to slap, you slap then and there itself, there the matter ends. If you want to meditate over this and then plan an action against him, then it is definitely getting into hell, it is nothing other than hell to which we will go. If you want to experience hell try to take revengeful action on somebody and then meditate then you will understand what it is. It is the worst that you can ever think of. Ignoring is also not that easy because your ego is hurt. While I will not say that you please ignore, it is easy to tell from a platform to tell several things, it is all right but as sadhaka I will not be in a position to tell that. I will say you ignore but you cannot ignore, that also I know. By continuously thinking about the divine, on the divine light, at least making an effort you are capable of forgetting this. There are two aspects of it. One thing is to forget and another thing is to forgive. Forgetting is a natural process, God has given that capacity to us. We forget almost 90 percent of the things we forget every day, it is a God given gift. If we remember everything we will be in torture, enormous torture but forgive you know is very difficult, it is very difficult. Unless you grow to the level considerably in spirituality, it is very difficult. Even there it is possible, still to retain this feeling. So it is the yielding to the divine alone that enables you to finally forget, erase it out also. Unless He owns you up you will be owning your samskaras. There will be traces of it. As I aways call the vasana will always be there. While the samamskaras may be washed out, the vasana will definitely be there. This is a problem for us, very difficult to understand that because he says here, be not revengeful for the wrongs done by others take them with gratitude, taking it as gratitude as divine gift is a real tough job to practice. Intellect will enable you to get away from God. Buddhi is the basic trouble. Mahat is the one that links us with the divine. Buddhi will segregates us from divine because the intellectual aspect of it is based upon the following. The sense organs, the motor organs are the inputs. Through this we get information, all information. Whether it is your perception, whether it is your inference, whether it is your analogy, all knowledge is based upon only these sensory inputs and this is what is processed by the mind. It processes information etc. this is what is looking down. What is looking up is the Mahat. Mahat looks to God, Buddhi looks to the world. That is why in the gayatri you have got a word Dheeyo yonah prachodayat. No buddhi. If you bring buddhi there, you are lost once for all. Buddhi is capable of distinguishing, cutting, analysing, analytical mind is possible with buddhi. Aesthetic mind is possible only with Mahat. Any amount of your dissection of frogs or flowers will never make a frog understood by you nor a flower understood by you. You can definitely say what parts that contain etc things, all the things you can add. A flower is appreciated as a flower only by a poet. A Kavihi alone is capable of doing that, one who is having empathy will do that. One who has got intellect will not be in a position to do that and this I started with in the beginning. Empathy is the feeling, that language we have forgotten. To be in tune with the divine is what we have forgotten. We are more in tune with the nature. We are analysing more and more of nature. Analytical mind is what has been given enormous importance. Any amount of your intellectual conviction about any one of these things will not help you. You have to yield to the divine. Yielding to the divine is yielding to your Mahat. It is again a principle that he has given. It is the one which begins the entire thing. The purusha and the prakriti, the first product of which is the mahat, then only the remaining things come. It is the Mahat that has got to be in tune with, that is the original vibrations, that is what you feel in this system of meditation. The transmissions given are all only from that level. Now revengeful we need not be. We can forget. All right sir I have forgotten all these, what does it matter. Many times you may not be. I

Pujya Sir K.C.Narayana ( KCN ) Messages  (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation, Divinity, Divine Service & Research, Babuji Disciple)   Pujya Sri Ramchandraji's Disciple & Founder of  “Institute of Sri RamChandra Consciousness”    Details:   Messages delivered by Pujya Sir K.C.Narayana ( KCN ), Hyderabad, India.  Dedicated his life for the Spiritual service of Pujya Sri Ramchandraji's Pranahuti Aided Meditation, Research, Meditation Trainings, Audio Messages, Books & SatSangh   Meditation Info Contact: www.sriramchandra.in  Biography: kcnarayana.org Episode Notes: WAY OF LIVING SRI RAMCHANDRA'S COMMANDMENTS    You have by now seen the 10 maxims or commandments of Sri Ramchandra. The crux of the issue is we know what is good, we do not do what is good. When we try to give our mind or intellect or reasoning, use any word you like, more importance than to other faculties that God has given namely feeling, love, attachment, empathy, this problem generally comes. There are historical facts that over about 5 to 6 thousand years or more, we have been somehow giving too much importance to the intellectual or the mental sphere and slowly we are getting away from our basis i.e, Nature. Instead of being one with the Mother Nature we have somehow chosen sometime in history a concept of conquering Nature. Instead of being in tune with Nature we wanted to conquer it and there arose all our problems. This problem was not there earlier, because behind every force that was there, the early man was able to see, the vedic seers were able to see, something which is definitely good and which is in order. Even when he praised or adored Natural forces he was not adoring the Natural forces as such but was trying to see what is the good they were doing to him. When we worship Sun they knew very well what Sun is, but then they also knew without him they will not be in a position to live and therefore they granted him the status of God. Similar is the position with the trees, which they knew is very important for their existence, for natural living, similarly about the rivers, similarly about the mountains so on and so forth. Somebody from the west who was not able to think all this well early and all of a sudden sometime in the middle of the last millennia or the present millennia, the fag end of which we have come already, started their theory of exploitation of the natural resources and consequently exploitation of other human beings also and they taught us the philosophy that perhaps you are very very pre-mature set of fellows worshiping this or worshiping that. They could not go to the basis, understandably, because their thinking pattern is such. It is our misfortune that we have started accepting it as correct and for about 250 years of slavery or perhaps a bit more, I think, we have finally come to a stage when we have got to adjust. We know in our minds that this is right, we are not able to accept it because the language of feeling is almost totally forgotten. Everybody knows some English, some French, some German, some Sanskrit, some Telugu, some Hindi, some language or the other we seem to be knowing. They are all ways of expression; ways of experience or the imperience somehow is lost. The natural love between the father and the son, the mother and the son, father and the daughter, the natural love that is there between you and me somehow got eroded for considerations of what we considered or what we have been taught to consider as good namely opulence, comfort, not bothering about another person, living for oneself, stand on your legs - these type of logics have come and we tended to accept it. The whole system of Sri Ramchandra tries to restore us back to that fundamentals of trying to live with Nature, trying to be in tune with Nature. We are expressions of the Divine is a word that we have accepted at the mental level. Thanks to the renaissance period of the last century when the great Vivekananda came forward and made this statement, yes, most of us have started remembering our original moors our original traditions most of us have. Many other systems have explained it also, each one in their own way contributed to our understanding of it but behind it is the call that again is generally getting forgotten because we get into vedanta or philosophy rather than the practice. An intellectual thing can take you anywhere, anywhere in your imagination it can lead you to any place but feeling is lost there. Information doesn't become knowledge that easily first, as we have got lot of information in the library, to read and understand it takes some time and knowledge to become understanding it takes an enormous input. There is lot of effort we have to put in between these two. Simply because we know something I don't think we understand that. The most difficult thing to understand in life is the word sacrifice and I am proud of being an Indian knowing the value of sacrifice, but sacrifice is a word which will not go along with individuality. If you talk independence don't talk about sacrifice, they are mutually contradictory, they will not go together. A society based on the value of independence is bound to fail and that is what our asuras were supposed to have had. What type of stories we have got, I don't have to repeat all of them, most of you know all that. In sacrifice lies the value of Divinity, the Sun burns himself from morning to night so that we continue to live. Sacrifice is the basis of Divinity - when anybody says that you are a Mahatma or you are a Divine personality, he is only trying to tell you that you are capable of thinking beyond your selfishness and trying to do good for others. Only when we talk in terms of selfless service we talk in terms of attributing Divinity to him. Gandhiji is a mahatma for the only reason he was able to sacrifice so much of his personal life for the sake of the nation otherwise he will not be. There are so many, it's only an incident, one example I gave, there are so many people whom you can quote. There are perhaps many more whom we don't know at all, it is not necessary that all Gods should be known also. That is why the number has been put at some staggering 360 crores so that you do not have to count. One or two you will definitely start counting. Who are they? When you put the number at 360 crores you will not bother to count. The simple reason behind it is, there are so many. Every one of us have got the capacity to become the Divine and how to become Divine is this system. The system of Sri Ramchandra's Raja yoga is not meant just for being getting some satisfaction, some peace of mind. No. How to live up to our potential of being divine? That is our potential, human is not the potential, many people talked in terms of human resource development. I am ashamed to use that word in this country for the only reason I have been told from the beginning that there is a divine resource that has to be developed. So let us develop the divine resource, human resource will come along the way, it is just like one more qualification that we get, let us become human at least I agree, temporary goal, but our goal is not that. Our goal is to become divine, the divine resource has to come out and we are capable of doing such sacrifices, we are capable of doing something very very good to others, atleast we can think good of others. At present we think good of ourselves, from this level let us come out of and think good for others. How much you can do? Later on that starts, first of all let us start thinking something outside ourselves. It is time to think in those lines, because I will tell you two small examples, they are actually incidents that have happened, I was reminded about them yesterday. One of my distant relatives, happened to be a cousin actually, became a CEO by 34th or 35th year. Right on the top he was, he gave a ring to me about two years back, 'uncle I have reached the position my father and mother have been pestering me for this type of position I have got it now, what next? can you tell me what next?' the question was something over the phone, I couldn't answer in detail so I said, when I meet you next time we will have more occasion, time to talk about it, don't worry carry on. After about 8 days, I received the message that he committed suicide and his only reason is, he has not found a purpose for his life. He had no purpose because he has reached the pinnacle, he got the maximum position that anybody can think of. He committed suicide. There was another incident yesterday, one of my friends, old friend met me after 25 years, he came he was talking to me about his relatives, his cousin actually, this boy belongs to the brahmin community, he married a kamma woman, so far there is no problem. The problem started; it seems one of the conditions for the marriage is that they should not have any children. This fact came to the knowledge of the parents much later and it seems they see once in about 8 to 9 months, they work in two different places in USA far far away perhaps Kanyakumari and Kashmir. So he was telling 'what is this Narayan what am I to do, this is what is the position' I said it is their life they have chosen that independent life, you and I are talking about interdependence, they are talking about independence. So the values are entirely different, unless there is a change in the value system you will not be in a position to communicate to them and they will not be in a position to communicate. We can talk but we will never communicate, exchange of words is always possible, exchange of words doesn't mean anything, we never learn anything from that. So what I am trying to impress upon you is, so long as we are going to live for ourselves, we will lose to have meaning for our life itself, the meaning for life lies only in living for others. If you are going to live for yourself there is no meaning at all, you will get into that frustrating mood, really nobody knows what exactly it is. One more thing also I have to tell you because it seems that when she comes also she will not make him coffee which he likes because she likes tea and so there is a big quarrel every time they meet on this issue of a coffee and tea. I am not joking, this is exactly what yesterday my friend told me and I am just repeating to you because this is the way in which we are going, the amount of tolerance, alright you have coffee I will have tea at least that is a good understanding. No, not that way I come once in a way to meet you therefore you should take tea and he says once in a way you come, you better take coffee where is the end to this? this is a very very funny situation to which we are going and why I am giving such a big sort of an introduction to the whole subject is, let us learn first of all to live in tune with Nature. Nature teaches you certain things, so the first thing, the first commandment of Sri Ramchandra starts with "Rise before dawn", why should I? Why should I, tell? Why not I get up some time in the afternoon? Sometime 12 o' clock in the afternoon, what is wrong about it? The reason is, when you want to participate with nature, nature starts activity at that time so you also start your activity at that time, before that time you be in tune with Nature. To be in tune would be to follow and that is much more superior. You may perhaps rise a few minutes later or earlier but Sun will rise exactly to the same second according to the calendar, you can see, there will be no change. So there is a meeting place between activity and inactivity, the night was inactive the morning is active. You may put this question to me sir, how do you say that, nowadays we are active the entire night. Yes, we are active we have killed nature, that's why it is so, we have deliberately killed the nature so that there is no difference between night and day. Yes, it is very difficult for you to teach your children as to what is night and what is day. If you are just going to show, going to any metropolitan city, where you will find every time light because it has been my very tough experience to explain to my granddaughter what it is to think about darkness in the night because every where there is light so when I say that nights will be dark, she says no its not dark it is blue, I said no no it is dark then she said no it is blue, so one night fortunately in Hyderabad we have got so many days when there is no power, power cuts so it was easy for me to go and say now you see what it is. That way it is also a blessing now and then you lose power at least we can teach certain concepts otherwise it is impossible to teach that concept. How to say that nights are dark? In a situation like this how do you say that. We have deliberately killed and those of you who know a bit of Ramayana should remember that when this Anjaneya entered the Lanka in the night it was all bright so he was confused whether it was morning or night. It was one of the greatest confusions at that time, I think we are in no better position than that today. I don't want to make the conclusion that all of us are asuras but then by and large that seems to be the position. It is a miserable state of affairs in which we are now but if we want to restore ourselves to balance, first thing is be in tune with nature, night is inactive, day is active. Your heart is the place where there is both activity and inactivity, it beats, there is one off period, there is one on period. Similar is the night and day, so he says to you that you get up early in the morning, meditate at that time. How long, how much, is secondary issue. That it is one hour or half an hour or 45 minutes or one and half hours each person decides and in a modern world like this since you cannot give too much time, SriRamchandraji Maharaj has fixed the time as 1 hour, he says you take it as 1 hour as the time. It is fairly arbitrary, there is nothing very very unquestionable axiom about it, nothing, you may be sitting for 45 minutes, you may be sitting for 1½ hours, it all depends upon the time but for a busy person to give more than that time is not possible. Those of you who have done some sort of a worship, you should have seen the amount of time we take, generally about three to four hours we take to complete all your things, as against it you restrict it to one hour before the dawn itself. That is very advantageous because we have to go to offices, we have to attend to our work, so do it early. If you do it later you will not be in a position to do justice to both. I am aware of very many pious people at various levels in government service of which I was a part till recently where they say sir, So and so has not come, why? Because of a puja in his house sir he will be coming very late, at what time he is expected? May be around 1o' clock or 2 o' clock. This is a daily situation because everyday there is some puja or the other, something or the other happens. I am not here to judge their ethical standards. No I am not here to judge that but I can only say it has affected their work but if you don't want to affect your work and also be happy, the better way is to get up before dawn, do your puja early. Sit in the same place for the only reason vibrations are always there. You carry the vibrations in the same place and that's how we start the day but people who have got questions about the tradition they say trikala sandhya. There is something like morning prayer or morning sandhya, afternoon sandhya, evening sandhya, I don't know how many of you are aware of all these things but most of the people who try to do all the three at least gave up the afternoon one very early because it was impossible to leave office at that time to go and attend to that work at 12 o'clock. Of course the purohits have done it to the extent that they were capable of. People who did not have any other avocation except doing priestly work, they have been practicing but by and large for the common man it is out of question and the common man for the reasons which we don't know even coming from greater traditions has moved into the service sector. The reason for that was the alleged poverty, alleged poverty is what made our ancestors move down to jobs, jobs with the westerners and thereby in a sense participated in the betrayal program of the independence of the country. It may be very bitter to hear all this but that is the truth. The truth is by joining their hands we have sacrificed our life and we have come to this position. Had each one attended to his job properly this position would not have come but then they were told that they were poor, as against people, ancient saints who said that poverty is by choice. Why do you want to be poor? Because, only under those circumstances I can think about God, why do you want miseries? That is the circumstance under which I can think about God, that is the famous story of the kunti herself. As against that value which was there early, we have compromised enormously, we means our ancestors, we are part of them and they were part of us so this is how we have deteriorated. Whatever it is, it has happened, you cannot reverse, you cannot get back, so what is the best way out? If you put that question, best way out, this is the answer that my Master gives you, namely you adjust, you adjust your timings in such a way that you meditate in the morning. You go to your work but then when you go to work, think whatever work it is, think that it is the Master himself is doing and there he is bringing a very big concept of Bhagavad-Gita into practice. In Bhagavad-Gita you find it in second chapter you will find that Lord Krishna clarifies the point, think that I am the doer, not you, you are nobody to do, I am the person to do. If he is the person to do, our efficiency levels will be at the highest because God cannot be inefficient. God by definition cannot be inefficient so whatever is our best potential will definitely come to the forefront if you think he is doing it, so during the day you follow this. Afternoon, you are not going to meditate, it is out of question because your office is there but since you are going to do the entire day all your activities thinking it is the Divine that is performing you will not have the necessity of doing it at that time, it is an alternative that has been given. The third one is, in the evening He modifies the sandhya. Of course the sandya if you have studied well has got a mantra to this effect but least understood. I would not like to go beyond a limit but then if any one of you is interested I will tell you what exactly is the thing that was given. They said that, you have to think that all my activities have somehow caused impressions in me, somehow good, bad, indifferent, some impressions have formed. So it is my activity, my thinking, my attachment, that formed these impressions and therefore it is my duty to get rid of it, so we clean our hands, we clean our face, clean our feet, similarly clean our heart also this is what is asked to be done in the evening cleaning process. Again, before you go to rest think about God and go to rest. Why? Who takes care of you when you are asleep, it is God who takes care of you, the oldest truth of the Vedas is this. In the night we are in the company of God when we are deep asleep and that is why most of us know in this country that we don't disturb people when they are sleeping because he is in the company of the divine, you have normally no business to disturb him. So through the night you go through rest, again activity starts, that's how the first commandment goes. You can go through the commandments that are there, the books are available the commentary also is there. What should be the type of prayer that I offer? Should I ask for something of a relief from my problems? Should I ask for some relief for somebody who is suffering in my house? Or should I ask for something else? So when God is there to ask we don't ask all these things we ask only for our being one with him. A question may arise whether it is not human nature to think about others. Yes we do, it is not human nature that as such that makes you think. It is the attachment that you have developed that makes you think as such and that attachment has been given enormous importance compared to another fundamental logic, a very fundamental truth of science, that 'as you sow so you reap'. It is a fundamental truth but whenever we think in terms of God we wanted exemption from this axiom. This is an axiom 'as you sow so you reap' but whenever the concept of God comes, we always think in terms of seeking exemption from this under some rule. As a government servant I would like to put under this rule so and so please give me some exemption, it happens. It has been our habit, from which time has it been our habit? Selfishness is a point that we have got of the animal nature because it is a preservation instinct. Selfishness is another word for preservation, you want to continue that's what you call selfish, you want to annihilate then you won't call it selfish. Nobody annihilates himself for selfishness, but then the human nature should be in accordance with the divine which annihilates itself, every second it burns itself to see that I live. The one Suryanarayana that all of us are aware of, goes on burning incessantly so that I live here, that is the type of demand of God. These attachments that we are saying that are ours actually are not really attachments. When you go deep into it finally I would like somebody to be happy, yes I would like to. When your house burns except for a mother nobody bothers about the child, they run away. So all these talk of trying to do good for somebody etc., you can understand for yourself what it is, why should I make conclusions I can only tell facts, this is the fact. That is the fact of life, we would like to save ourselves, basically that is an animal instinct, nothing wrong about it because we are animals, everyone of us is an animal how can we say we are not, we are animals. Actually we are naras, a small level above vanaras, in the vanara you have got a tail and we are nara, we don't have. This nara has to become one who can think and that is a manava, a man who starts thinking is a manava, a person who thinks for the good of others is a manishi and a person who goes beyond that is a kavihi. Not every poet is a kavi, kavi is somebody different and he is capable of seeing where ravi cannot see. That means he is capable of going beyond the limits of Nature, limitations are not there for a kavihi and he is supposed to be paribhuhu and he is supposed to be swayambhuhu, so many adjectives have been given in the Vedas for that. It is very difficult to grasp the concept of what is the extent up to which we can grow but the misfortune is we tend to live at the animal level, it is true and most of our prayers are dependent upon that animal level. So it is for each one of us to know whether we should restrict ourselves only to the animal level or we should move beyond that. While it is a fact in day to day life we do pray for all these things, our approach to God should be always, in our meditations, for our spiritual upliftment, not for the relief. I may have some problem, you have some problem, my wife has some, your mother will be having some, something like that, it is natural for you to ask, you will have to grow out of it. Incidentally now this problem has come I will tell you one small incident, few days back I received a letter from another gentleman. He was to have his first child and there was some labour problem and this happened in the U.S.A, not here, so this man was already a practicant of this system so he sat beside his wife and then I think touched her body or something like that and prayed for her relief from this pain or whatever it is and she did have a good delivery and the problem is over. This man's problem started now, he started writing to me sir you asked me to think only in terms of the ultimate I did it like this what am I to do? I said you already done it then what is the point, every person does it and you also have done it, grow out of it. One thing is to know where I am, one thing is to know what I should aspire for, so what I am asked to aspire for is the 2nd commandment, what I am, I think everyone of us know what we are, then why talk about it. This is too obvious, the 2nd thing is too obvious for all of us, when you have got a head ache you will say at least let me not have headache during meditation, at least this prayer you will have. You will not yield so much to the divine to say that he will know better, no. You will at least put some amruthanjan here or a zandu balm there or some other brand, these things do happen. If you are a bit more religious you may go to some vibhudi, you may take some sripadarenu or you may take some tulsi teertham, do something, you will do something or the other to get rid of it. There is nothing very very great about it, very abnormal about it, every one of us would do it because it is a natural instinct. We have to come out of that natural instinct somehow and let us have an aspiration for that. When we ask God let us not ask for these things, these things we know how to get rid of them, at least, thanks to so many doctors now they will sort out most of the problems. We should aspire for spiritual upliftment. Begin your puja with a prayer for spiritual upliftment and rest not till that is achieved'. Rest not means, everyday if you are saying I will not rest till that time, it will not work, it's a life time approach so we must go on doing this puja only in that way seeking for One, that is why the prayer says to you 'Thou art the only God and power to bring me up to that stage'. This is the one of the most challenging things for us and at the same time one of the most unique prayers we have got. We are not asking for a status less than that of God, less than that of divinity. We would like to be one with the Master, His status shall be mine because we are He, we are no different from Him so don't ask for a position less than that, ask for a position equal to that. In the end of course you realize you don't exist, He alone exists that is a separate issue. Ultimately you don't become that, only He becomes you but that is a separate subject but the fact is we are asked to pray for that. That is the challenge, that is the possibility that we are talking of. We are not talking in terms of being just disciples or devotees or slaves. That is granted in the beginning itself 'we are yet but slaves of our wishes', that we know. That is a very very polite way of saying that I am a slave of my animal instincts, slaves of my wishes. Suppose you just change those words 'wishes' and then put 'animal instincts', it applies better it makes more sense to understand but then my Master is always polite so he has given in that way and this is one of the prayers He got from the divine and therefore he gave it as it is. The 3rd commandment says, oneness with the Divine, complete oneness. That means so long as we are selfish, self motivated, we are thinking about ourselves, our goals and our petty ends, you will not be in a position to become Him because he does not distinguish between one and the other. All our conflicts arise mainly because of individualities and personal goals, conflicting goals actually, very very conflicting goals we have got. Therefore somebody becomes inimical to you, you think it is but nobody is inimical, we think he became because his goals are just in the opposite direction to ours, we ask something he asks something else. So in the whole process it becomes very difficult to move on unless we start yielding to that and if you yield towards the divine the chances are that you become one with Him. As I hinted already, you don't become one with Him, He becomes one with you because you are His expression. This is another vedantic problem in Vedanta, the problem always starts with saying that atman and Brahman are the same. It is the Brahman which is the atman and not the atman which is the Brahman, and then aham brahmasmi has been very very badly quoted out of context. If you read the original vedic thing it does not mean anything, it means only when I have realized that I become this, the concluding part of the mantra but interpretations will always be there. Mind is capable of playing and it plays, if there is one thing that is still left with us of a monkey that is the mind. You are able to get rid of the tail alright but then the mind is playing jokes and it is playing monkey everyday. It plays all sorts of monkeyishness and we have to control that, we can't suppress it because it is something God has given so we have to control, bring it to a state of balance. When this type of oneness with the Divine is possible? Or when is it possible for the Divine to become one with you? When is it possible? Only when we try to shed off our unnecessary load. Too many attachments, too many prejudices, too many opinions towards several things, most of our discussions are meaningless discussions. I don't know whether you had funny discussions but I did have, so I can share what I had. You go to a cricket match and then see some fellow playing, somebody bowled and somebody played, ok, matter is over, between them it is sorted out. We start arguing 'had he played like this it would have been different, foolish fellow he did not know, no no he played very very well'. Next fellow says something, third fellow says something else and you get into terribly heated argument about the whole thing and the evening is over, we have forgotten to see the match also. In the whole process of one stroke the match is lost, I don't know who wins there but we have lost the game. This is what our arguments are, most of your arguments if you can see, this is how it ends. The system of education that we have got is one of competition instead of coexistence, instead of co-operation, we have unfortunately opted for the western concept of competition. Krishna and Sudhama both were disciples, they never lost their self in competition. Krishna passed out very early, Sudhama came out much later but nobody said that this fellow is inferior or that fellow is superior. They always said he is a person who has studied under the same teacher and therefore venerable. The only person who unfortunately upset the cart was Drupada who misbehaved and therefore the whole of the Mahabharat was there, part of the Mahabharat is part of that story. Now one person saying that he is superior, had he also maintained the same principle as Sudhama and Krishna, the problem would not have been there. Competition is the beginning of all trouble. All of us are made by God and according to his design. The rose is as beautiful if not more than a lotus, let us not go on comparing them and then contrast and fight. So this one upmanship is the concept that has been given more into our head, as I have already mentioned in Mahabharat itself it is there but more into our head thanks to the west because they wanted to bring some difference between us and they started saying this fellow is superior that fellow is inferior. Those of you who know a bit of social psychology know there is a community called Mundagmar in south New Zealand, one more is called Arabish, the Arabish fellows live in plains, the Mundagmar fellows live in mountains. The arabish fellows in the classroom who were given an exercise of mathematics, now whoever had completed were asked to lift their hand, somebody did very fast and then lifted his hand, in Mundagmar community they refused. This fellow has completed his exercise but he did not lift his hand, when asked why, he said let everybody pass then I will lift, when asked why, he said because we have to live together in the forest, you can fight in the plains we cannot fight in the forest. If you fight in the forest amongst yourself you will definitely be killed by some animal, in the plains we can afford to fight. So the beginnings of this type of competition comes only when you are affluent and when certain other values take over. We don't have to, we don't have to go on arguing, somebody had played you see the game and then go. No, nobody would like to, people would like to get into troubles. This is a general feature, I agree a general feature, today we have to unlearn quite a lot. The process of spirituality is mostly unlearning, not learning, we don't learn anything in spirituality for that matter we only unlearn whatever we have learned. Whatever samskaras we have got we would like to get rid of them, get rid of them and you are liberated, we are back to our original place. You learn something then we are lost in samskaras, one more samskara you have got. You start arguing your philosophy is superior to that of mine, advaita is superior to visistadvaita, visistadvaita is superior to dvaita, dvaita is superior to advaita, you go on arguing there is no end to this, because a person would like to be one upmanship. I am just up, I am better than you, why should you be better than me, why not all of us be equal, no. It is acquired nature. You see children they don't differentiate in the beginning. All children are innocent, they join together, they play well, of course they argue, they fight among themselves, they immediately compromise, everything is done. As they grow you will see the thing, they take uncompromising stands. In the early life they are all compromising on all levels and as we take on a silliest thing also they will be uncompromising, they will not compromise on this. So this is an acquired trait, it is not a natural trait, natural trait is to coexist, be in peace, be in peace is the natural trait, be in conflict is what you have learnt through civilization, eternal conflict for no reason what so ever. You may think that I am unpatriotic but then I will quote one small incident as to why we are fighting on borders really one does not know why, because those glaciers will never go nor that fellow is going to sit there but still we go on arguing and the same thing is what Bertrand Russel said. He said you people all the time tell tolerance, why don't you just keep quiet on this issue. If that fellow were to take manmohan line or macmohan line, whatever line it is somewhere in border and it seems they are fighting over a place where nobody will go at any point of time in his life except these unfortunate soldiers who have been posted there to fight, very very unfortunate souls. Why they are fighting there, nobody knows and he said why are you fighting on all these things, small things, it doesn't matter much, why do you fight and then for having said it some big agitation was there and he was thrown inside the jail. Poor fellow Bertrand Russell has to go through miserable life for having said something like this. I don't defend him nor am I in total agreement with that logic nor am I opposed to the defense policy of the country but what I am trying to tell you is, this is what we have acquired. Finally if you look at it, the whole thing happens to be some sort of a small fight on very small issues. Most of the difference of opinions we have got are only silly difference of opinion. Plainness is something that is in nature, it's plain. When you are angry be angry, when you are loving you love. When cyclone comes it does not distinguish between the places, it simply comes, when floods come they don't distinguish he is a good fellow he is a bad fellow, I will drown only this fellow, I will not drown that fellow, no such thing is possible. It is plain and we through our artificial means have started controlling our feelings to such an extent that many times we don't express our true feelings. Finally the personality, the persona being understood as some sort of a mask has totally covered your soul. People know only personalities, nobody knows the soul but our souls are one, we are one with each other, there is no difference between you and me. It is the personality that is giving a conflict and persona you know is a word that is coming from the word mask. It's a mask, I have a mask you have a mask and this is what is fighting. Basically internally I want you to be good and you want me to be good. I want to be kind to you, you want to be kind to me, basically everybody has got this feeling. People are now afraid of touching a person, this has happened in the west much earlier, this is happening in India now, in some places at least. Somebody gets into an accident and if you touch him you are in troubles, if you touch that fellow you are in troubles because he says had you handled me better I would not had this problem, he goes to the court and then you are lost. For having attempted to do something good, you are getting into troubles. The personalities are in troubles now but basically the instinct is the same, there also they want to do some help, do some good to others. If 30 years or 40 years back or even about 50 years back, if you try to help somebody he used to accept it, today they will ask you the question why is it you are doing this. As a matter of fact I found this question in the institute also, many of the participants put this question why is it you people are doing this free, why is it. I want to be good, that's all, I have no axe to grind. I want to say something which I know, if you are kind enough to come and hear me I will tell you, you don't want to hear me and go alright you go, but then why is it you are doing is the question I could not understand. We will also show you the papers there are earlier batches of people who put this question, why is it you are doing this, what is it you want to do. We only said we want to be brothers, at least we want to tell you that we are brothers, whether I behave as such or not it depends upon my behaviour but at least I want to tell you. That's my intention, I have no intention to tell anything wrong to you. I have benefited from my great Master which I wanted to pass on to you. Please see what it is, if you can follow it, follow it, if not, very good having spend some time with us let us be happy. This is what I have been telling but then that itself is a big problem for us to defend, it has become very big problem now and then it becomes, why do you waste so much time? I don't waste, I spend, I usefully spend. When I communicate to you, I consider this is the best time that I spend. A few good words to others is what we can do because all other places it is selfish motive that is guiding us. I am not doing any marketing here, because by marketing I am not going to get anything. By marketing a system like this, what is it I am going to get? Because a stage has come when people started questioning genuineness of selfless service itself because it has become so alien to us now in this present atmosphere it is very difficult to convince people. This has started, I think in several walks of life it has started actually, when somebody is prepared to marry without a dowry he is asking a question, who is this fellow, there must be something terrible deficient about him, otherwise why should this fellow marry like this, he seems to be well qualified and all that. Genuine goodness is being questioned now, that is the dirtiest level to which we have fallen now, thanks to your competition thanks to what every word, we have got. A stage has come when we should come out of this at least. Let us behave as personalities capable of being divine, we need not yield to this much of animal instinct. Animals we are, there is no doubt about it, who is not an animal? There are many qualities that are in us which cannot be so easily got rid of, they are animals. That is the message actually given to us by some of the stories on Indra, they were just trying to tell you that even if he is a God, he can become animal, the possibilities of a person of a high rank falling low is what was hinted at. We don't have to accuse anybody for that but the possibilities are there because it is always there, every person suffers except that is our basic, base actually from which we are growing. The next commandment talks to you about being truthful. There is one thing very interesting you must have noted about the whole commandments. You do not find one sentence which says you should not do. Not a single commandment is there which says you don't do this as against other commandments of other religions where they say you should not do this, you should not do that, you should not steal somebody's property. you should not take away another man's wife, all sorts of things. This is what the commandments are there in the Bible and so also in Koran. As against it, here as according to our tradition, it's the question of the Satya that matters. Rtam and the satya are the two concepts which are very very unique to our system, this land actually. Rtam is natural order, there is a universal order, you disturb any one of them the whole thing collapses. There cannot be any change in the planetary positions, the way in which they move, the path in which they move, you just disturb one from the other you are in troubles, you are in chaos. Just what can happen to you is something nobody can imagine. If sun were to rise just a fraction of a second later than what he is supposed to, then we are in real troubles we really don't know what will happen to us, so that is the natural order. On the natural order is dependent upon your truth because that is the truth. Truth should always be linked with the Rtam. Rtam, Satyam -they are interdependent. By following that order in my life I maintain that order, by that order I live, this is what you are supposed to remember everyday at the time of eating food. There is a mantra for this which says that because of the truth, the eternal dharma that is there, the rhythm that is there, I am able to practice the truth and because I practiced the truth the rtam shall continue. Any change in this is likely to lead us to disaster and that is what is happening today with your ecological imbalance. You try to touch this, you misbehave with the nature and it starts giving its own results. You get akala varsham, you get enormous heat, all our making only, nobody else has made it. Now you come to know after enormous amount of misuse of nature, you come to talk about it today and the joke of it is, the people who have polluted started telling us who are just now learning to pollute, that you should not pollute. They are the fellows who have polluted, whoever asked them to do that. So this is the problem between the developed and developing countries. They disturbed it so badly they are now telling us now you should not do because they know now what the problem is, this we knew from the beginning. Recyclable energy systems etc things that now we are taking about really funny for me to hear. Our fellows knew it much earlier all these things, they knew, they never wasted anything but today we are again learning all sorts of things. We seem to be learning, really we are just only remembering or recall. Something that is buried deep in us is being recalled now. So this particular nature, be truthful is not a question of just speaking truth in this system, speak truth is not this, it is be truthful. Our true nature is that of being divine and we should be truthful to it. The call is that you should be divine, you should live for others, you should sacrifice yourself, your values should be of the higher order, be in truth, that is, be in that condition which God has asked you to, be truthful to you nature. We are descendents of the Divine, we are expressions of the Divine, we are manifestations of the Divine and that is our right to uphold it. I don't have to become devilish, I need not. The charm of the system is that we are asked to be one with the Divine. You are one there is no doubt about it, only thing is we are trying to put it low saying, no,no this is not the practical way of living, the practical way of living is to kill the person first. Whoever is opposing you, don't be one with him but try to exploit him. If he is very mild try to make best use of that fellow, this is what we have been told. A situation of trying to exploit, that is not our truthful nature. Be truthful, truthful to our real self, one with the Divine, that is our condition, then, everywhere it will be only peace of mind, every where it will be only peace otherwise there will be only conflict. When you are not true to yourself then there will be conflict, all wars are attributable only to that. Exploitation is not the way to live, cooperation is the way to live. Exchange of commodities was what, beginning of economy. Today it is not exchange, unfair deals, actually it is the middle man who makes it, who never does anything that is productive. He is the fellow who is making maximum out of it. Our economy is such a wonderful economy, it is a British economy. They never had any resources, they never had any market, the funniest fellows in this world are these Britishers. They never had anything in their land, they never had a market. So the market is elsewhere, the raw goods are elsewhere, this fellow exploited. It is a very very funny situation and it has become the model, so what type of models we have got you can see for yourself. So be simple, be truthful, be truthful to yourself, be truthful to your nature, it's not difficult to follow that actually but it appears very difficult to follow because if you take it as truth speaking then it will become troublesome. Be truthful is easy to follow, truth speaking is really tough, then you will get into real trouble. So understand the commandment well so that you will be in a position to live comfortable in a modern world otherwise you will get into enormous confusion, you really don't know what to do afterwards. When we are true to our self, the next easy thing for us to follow would be that we come to know that we are expressions of the divine and so are all others. So the much talked about concept of fraternity which is based more on business transaction today, where you have got Rotarian brothers, you have got Lion brothers. Rotarian brothers I could understand a bit, lion brothers is difficult for me to understand and so many other brothers are there. We also call ourselves brothers but the real brotherhood comes only when you know the common origin. When you know the other person also has come from the divine and is an expression of the divine, then we will be in a position to treat him as a brother. But do you know the present day world of competition, a stage has come, how the brother feels, suppose a person who has got very good IQ, may be 200 or something more than that, the other fellow may be moron in the same family, he is ashamed to call him a brother. The parents also don't like to own that fellow, they also put him inside and then say don't come out. Somebody is visiting us so that is your room, you go and sit there, they lock. So that is the level to which our so called competitive spirit has taken us. Previously this type of problem was not there, say about 80 years back or 90 years back, when we read the stories of several families, even when the eldest brother is an imbecile he is the person who was respected. He was an imbecile, no doubt about it, but then they respected him because he was somebody elder and each man tried to help the other. Suppose a person is a bit better than the other he was very happy to help the other person. Giving and taking was so easy and natural then. Now there is neither giving nor taking. Taking of course is there in the sense of exploitation, giving is not there. We have, we have our own words, we have got our own dictionaries that we have developed, new dictionaries can be easily written today. So to know the other person as a brother itself is a big problem, and that becomes possible only when you know you are coming from the same source. So without this union with God, without the simplicity and plainness that we develop and we feel the presence of divine in us and we know that we are the expressions of the divine, it is very difficult to accept the other person as a brother. You will not, not because we were not capable of it earlier. We were capable of it. We were having a civilisation based on that but the present day civilisation which is based on exploitation, competition, conflict, comparison will not enable you to think in those lines. It literally prohibits you from behaving like that and you have got an interesting answer for this from the so called religious people or traditional people who say that "vaadi karmandi idi". It is his karma that he is like that what is it I can do. That is not, that was never the philosophy of karma in this country. The karma as I told you earlier, it is natural principle of "as you sow, so you reap". This was the principle of karma in the simplest of terms but we are supposed to help here. It may be true that is his karma but what is your karma? What is your swadharma? Your swadharma is to help, your swadharma is to be divine. What is your swadharma? Not to exploit others. Our swadharma is one to help and once you help that man also will get some relief. You also will get relief that is a separate subject but then this particular concept has gone totally and one should not feel sorry if our parliaments and assemblies are loaded with such imbeciles; because that is the only place where finally they could land. Since you did not allow them to enter your offices and schools; they found their way to the assembly. Let us not feel bad about it. It is we who made them so. If all the thugs and gundas have joined there, it is by our choice. We have made them enter there, they became the street rowdies first, dadas, what else could he do? He had atleast muscle, so those people who did not have muscles they are separate set but people who had muscle, no brains, had brawn that was capable of doing several things. They got things done, they are able to get things done which you cannot. If you want any admission to any school in a particular area, the best place to go is not your district educational officer or director of school education or the minister. Catch hold of the local gunda that fellow will get you the next day the seat. This has been my practical advice to many also and they all succeeded in getting seats. The easiest way is to do that. because they will get it. If you want to go to any cinema and you don't get ticket, tell that fellow he will get it for you. Why unnecessarily waste your time there. That is how they became leaders, and then they are leading our nation and we are being led. So nothing wrong about all that but then that is not brotherhood. Had you been kindly to him, had you only spend a few hours more with him, he would not have become that. I know many of these politicians, internally I know how nice they are, externally how bad they are, both these things I know, both the things are there. They cry, when we say a few good words they cry. So brotherhood has become a big liability. Everybody talks brotherhood, it is very easy to say, but who is a brother? One who can share, is it not? Share means what? Divide! What a definition we have got! From share to divide. You share food, sit along with me take a few biscuits, I do not count how many biscuits you take, how many biscuits I take but then no, that is not the concept of brother. I have got four, you have got three therefore cut it into one by two and then eat it. Previously a person, they say that this fellow is not capable of living on his own, let us give him something more, I am capable of living on me therefore I won't take it, I don't want it, be happy. No, that is not our concept today. Even when I can afford to live on my own on a much better scale than the other person, I would like to have my pound of flesh. This is the degraded level to which we have come. All this because we don't understand it is divinity who is expressing. If only that is there, I think we would have given every person his due. Naturally a tree which requires manure will be given more manure, a tree which does not require that much manure will not be given that much of manure. What is great differentiation we are trying to make? Each according to the need, each according to its capacity. All these concepts are lost. As I told you sharing has unfortunately meant divide, so really one does not know why the dictionary should have two words one is share and another is divide, one is enough why have two words. Your dictionary can be shortened but then that is the level to which we have come to. The most funniest aspect of it would be, if you have gone to any dinner to any marriage now a days, previously dinner means people used to serve in the plates and all that, that culture somehow is lost. Now it is kept somewhere, some common plates are there and you have to collect it and then go. They expect some 500 people or 1000 people there but then we also know that some persons somehow take more than their quantum and after sometime you will find that, that plate will be empty so people will start rushing to that preferred item first. For what reasons we do not know we rush and then take their pieces, so literally what is happening is nobody wants to share even in those circumstances. Each person sharing, no, no sharing, only exploitation. Who is smarter here? So remember the dogs and remember these men, the beautiful analogy comes to you. You can paint, if you are a painter you can easily paint. If you are a poet, you can write. So sharing is lost, fraternity is lost. It is not lost today only, it has been lost long long time ago, they have never been achieved. Vali and Sugreeva are there, Sundopasundas are available, any number of examples you can go on giving. Fraternity has always been an elusive affair, and you will never be in a position to accomplish it unless you know that you are divine and the other person is divine. There are three principles which the French Revolution has thrown out; Liberty, Fraternity and Equality. These are the three concepts thrown out to the modern world by the French revolution. All the three are spiritual values and they do not stand in the secular level. That is the reason why we are not able to achieve any one of them. We gave a distorted version for it and then stated that equality before law, and not that all of us are equal because we are all children of the divine. So we misinterpret it to mean that it is equality before law. Is there one universal law in this world? No. Each country has got its own, perhaps each state has got its own, and each locality will have its own. The law will be variable according to the goonda that is available. The enforcement people who enforce law, they decide as to what is law. So similar is the fraternity, it is a spiritual value. Only when you know you are coming from the divine, we will all be equal. Where is fraternity, you tell me? In which place is it available? The one place where it was possible and was practiced earlier was the family system, in a joint family system like ours in this country. Elsewhere in the world no such experiment was done, nobody knows what it is and today family as an institution is perishing. People have finally come to the stage of living together. That is the west. The latest western style is living together, no question of marriage. At any time you can walkout. Some people say why all this, even this why? So they are independent, so family as an institution also has perished. So Fraternity where are you going to have? How do you express fraternity? What is the way? What is that the French revolution has been able to achieve? All the three values that the French revolution has given which are unfortunately only at the spiritual level have been brought down to secular level and the experiments are failing. We are only posing ourselves that we are the biggest democracy or somebody else is doing something else. It is all a big drama that goes on. All of us are equal but some of us are more equal. How contradictory that sentence is obvious to any person who is capable of thinking but then that is well accepted norm in any administration. So spirituality alone is capable of making us live upto the level of this particular standard of fraternity is what I am trying to stress and that is possible only when you know your common origin and common origin can be known only in your heart, not elsewhere. Only when you know that God is there with you, you will be in a position to concede the point that God will be there in him also. If God is there only in some temple and I am the priest for it, definitely it is my God and is not your God. He is mine, I possess that idol, I possess that temple. There are people, wise people. If you go to Travancore, the Padmanabha temple belongs to the king, the Travancore king owns the Padmanabha temple. It is a part of his palace. You cannot enter there unless he completes his worship first, he is the first person to come. After the king goes, then you can go, otherwise you cannot go inside. There are certain rules and restrictions etc. things that are there. This is so everywhere, the dharma kartha has to come first then only you can go. Or some Jeeyar swami will be there he has to come and then only you can go. Something like that will always be there, somebody possesses God. When it is something like an external thing it is possessive, if it is something internal everybody possesses his own God so I do not have to fight with you. I have my God with me and you have got your God with you. Unfortunately or fortunately God is one, we know definitely, yes! we are from the same source. All people who worship different types of deities, I do not think they have got different Gods in their heart. There cannot be a christian God, there cannot be a muslim God, there cannot be a hindu God, there is only one God. So we come to this commonness only when we go beyond the level of religion itself. Then only, it will become possible. So religion has to be transcended. When? How? What history is going to do let us watch and see. At present we have seen religions have failed. Whether it will be transcended or not is what you have got to see. It is a matter for us to observe. Some more years we are going to live so we will see, what is going to happen to it. Once we know that it is something that everybody is our brother etc things, the point raised namely that we try to be one up and feel bad or good about somebody etc things. We start thinking that somebody has done harm to us or somebody has done good to us. So long as we have got the concept of somebody is doing good to us, it is ok. We may not be very grateful to him but we will never be ungrateful to him normally. When a person does good generally people don't acknowledge it but I must tell you an interesting joke which I had some 20 years back. I was with some minister then talking to him and he is known to have founded many educational institutions etc. things in west godavari district and so many allegations are there and so many praises are there. Somebody was telling him 'Sir, so and so is accusing you of such and such thing'. Then for a moment he kept quiet and then his reaction was I have not done him any good then why he is it that he is abusing me? He ought not to. That was his experience. What I am trying to tell is even when you do good, somebody may still accuse you. I don't want to go into merits or demerits of that, it is the statement only that I am just telling. So we try to be grateful normally to a person who has done good. When somebody has done harm to us, we try to feel bad or certain times when we think we are capable, we would like to take revenge also on the fellow. In this process what happens is we develop more samskaras, we gain more impressions. The worst point that comes to you as a practical person who meditates is, when you try to take revenge on somebody or try to do something against him it haunts your mind during meditation. It is the worst naraka that you can go through. Personally I have learnt this lesson and therefore I pass on this message to you. People did harm, true, that is what at least on that day I thought. I never thought it is a part of my karma that I should have gone through, no it was not. So I used to feel that we must do something back to this fellow. For no fault of mine this fellow has done like this therefore I should do like this and it disturbed my meditation so badly and I was not capable of thinking about God at all, I was all the time meditating on this fellow. See the devil has become the object of meditation rather than God, so in your own interest we should not have anything of this negative attitude in our mind. In our own interest, not for anybody's else. Whatever you want to do, you do. Like nature, if you want to slap, you slap then and there itself, there the matter ends. If you want to meditate over this and then plan an action against him, then it is definitely getting into hell, it is nothing other than hell to which we will go. If you want to experience hell try to take revengeful action on somebody and then meditate then you will understand what it is. It is the worst that you can ever think of. Ignoring is also not that easy because your ego is hurt. While I will not say that you please ignore, it is easy to tell from a platform to tell several things, it is all right but as sadhaka I will not be in a position to tell that. I will say you ignore but you cannot ignore, that also I know. By continuously thinking about the divine, on the divine light, at least making an effort you are capable of forgetting this. There are two aspects of it. One thing is to forget and another thing is to forgive. Forgetting is a natural process, God has given that capacity to us. We forget almost 90 percent of the things we forget every day, it is a God given gift. If we remember everything we will be in torture, enormous torture but forgive you know is very difficult, it is very difficult. Unless you grow to the level considerably in spirituality, it is very difficult. Even there it is possible, still to retain this feeling. So it is the yielding to the divine alone that enables you to finally forget, erase it out also. Unless He owns you up you will be owning your samskaras. There will be traces of it. As I aways call the vasana will always be there. While the samamskaras may be washed out, the vasana will definitely be there. This is a problem for us, very difficult to understand that because he says here, be not revengeful for the wrongs done by others take them with gratitude, taking it as gratitude as divine gift is a real tough job to practice. Intellect will enable you to get away from God. Buddhi is the basic trouble. Mahat is the one that links us with the divine. Buddhi will segregates us from divine because the intellectual aspect of it is based upon the following. The sense organs, the motor organs are the inputs. Through this we get information, all information. Whether it is your perception, whether it is your inference, whether it is your analogy, all knowledge is based upon only these sensory inputs and this is what is processed by the mind. It processes information etc. this is what is looking down. What is looking up is the Mahat. Mahat looks to God, Buddhi looks to the world. That is why in the gayatri you have got a word Dheeyo yonah prachodayat. No buddhi. If you bring buddhi there, you are lost once for all. Buddhi is capable of distinguishing, cutting, analysing, analytical mind is possible with buddhi. Aesthetic mind is possible only with Mahat. Any amount of your dissection of frogs or flowers will never make a frog understood by you nor a flower understood by you. You can definitely say what parts that contain etc things, all the things you can add. A flower is appreciated as a flower only by a poet. A Kavihi alone is capable of doing that, one who is having empathy will do that. One who has got intellect will not be in a position to do that and this I started with in the beginning. Empathy is the feeling, that language we have forgotten. To be in tune with the divine is what we have forgotten. We are more in tune with the nature. We are analysing more and more of nature. Analytical mind is what has been given enormous importance. Any amount of your intellectual conviction about any one of these things will not help you. You have to yield to the divine. Yielding to the divine is yielding to your Mahat. It is again a principle that he has given. It is the one which begins the entire thing. The purusha and the prakriti, the first product of which is the mahat, then only the remaining things come. It is the Mahat that has got to be in tune with, that is the original vibrations, that is what you feel in this system of meditation. The transmissions given are all only from that level. Now revengeful we need not be. We can forget. All right sir I have forgotten all these, what does it matter. Many times you may not be. I

Pujya Sir K.C.Narayana ( KCN ) Messages  (Meditation, Raja Yoga, Training, Spirituality, PAM - Pranahuti Aided Meditation, Divinity, Divine Service & Research, Babuji Disciple)   Pujya Sri Ramchandraji's Disciple & Founder of  “Institute of Sri RamChandra Consciousness”    Details:   Messages delivered by Pujya Sir K.C.Narayana ( KCN ), Hyderabad, India.  Dedicated his life for the Spiritual service of Pujya Sri Ramchandraji's Pranahuti Aided Meditation, Research, Meditation Trainings, Audio Messages, Books & SatSangh   Meditation Info Contact: www.sriramchandra.in  Biography: kcnarayana.org Episode Notes: WAY OF LIVING SRI RAMCHANDRA'S COMMANDMENTS    You have by now seen the 10 maxims or commandments of Sri Ramchandra. The crux of the issue is we know what is good, we do not do what is good. When we try to give our mind or intellect or reasoning, use any word you like, more importance than to other faculties that God has given namely feeling, love, attachment, empathy, this problem generally comes. There are historical facts that over about 5 to 6 thousand years or more, we have been somehow giving too much importance to the intellectual or the mental sphere and slowly we are getting away from our basis i.e, Nature. Instead of being one with the Mother Nature we have somehow chosen sometime in history a concept of conquering Nature. Instead of being in tune with Nature we wanted to conquer it and there arose all our problems. This problem was not there earlier, because behind every force that was there, the early man was able to see, the vedic seers were able to see, something which is definitely good and which is in order. Even when he praised or adored Natural forces he was not adoring the Natural forces as such but was trying to see what is the good they were doing to him. When we worship Sun they knew very well what Sun is, but then they also knew without him they will not be in a position to live and therefore they granted him the status of God. Similar is the position with the trees, which they knew is very important for their existence, for natural living, similarly about the rivers, similarly about the mountains so on and so forth. Somebody from the west who was not able to think all this well early and all of a sudden sometime in the middle of the last millennia or the present millennia, the fag end of which we have come already, started their theory of exploitation of the natural resources and consequently exploitation of other human beings also and they taught us the philosophy that perhaps you are very very pre-mature set of fellows worshiping this or worshiping that. They could not go to the basis, understandably, because their thinking pattern is such. It is our misfortune that we have started accepting it as correct and for about 250 years of slavery or perhaps a bit more, I think, we have finally come to a stage when we have got to adjust. We know in our minds that this is right, we are not able to accept it because the language of feeling is almost totally forgotten. Everybody knows some English, some French, some German, some Sanskrit, some Telugu, some Hindi, some language or the other we seem to be knowing. They are all ways of expression; ways of experience or the imperience somehow is lost. The natural love between the father and the son, the mother and the son, father and the daughter, the natural love that is there between you and me somehow got eroded for considerations of what we considered or what we have been taught to consider as good namely opulence, comfort, not bothering about another person, living for oneself, stand on your legs - these type of logics have come and we tended to accept it. The whole system of Sri Ramchandra tries to restore us back to that fundamentals of trying to live with Nature, trying to be in tune with Nature. We are expressions of the Divine is a word that we have accepted at the mental level. Thanks to the renaissance period of the last century when the great Vivekananda came forward and made this statement, yes, most of us have started remembering our original moors our original traditions most of us have. Many other systems have explained it also, each one in their own way contributed to our understanding of it but behind it is the call that again is generally getting forgotten because we get into vedanta or philosophy rather than the practice. An intellectual thing can take you anywhere, anywhere in your imagination it can lead you to any place but feeling is lost there. Information doesn't become knowledge that easily first, as we have got lot of information in the library, to read and understand it takes some time and knowledge to become understanding it takes an enormous input. There is lot of effort we have to put in between these two. Simply because we know something I don't think we understand that. The most difficult thing to understand in life is the word sacrifice and I am proud of being an Indian knowing the value of sacrifice, but sacrifice is a word which will not go along with individuality. If you talk independence don't talk about sacrifice, they are mutually contradictory, they will not go together. A society based on the value of independence is bound to fail and that is what our asuras were supposed to have had. What type of stories we have got, I don't have to repeat all of them, most of you know all that. In sacrifice lies the value of Divinity, the Sun burns himself from morning to night so that we continue to live. Sacrifice is the basis of Divinity - when anybody says that you are a Mahatma or you are a Divine personality, he is only trying to tell you that you are capable of thinking beyond your selfishness and trying to do good for others. Only when we talk in terms of selfless service we talk in terms of attributing Divinity to him. Gandhiji is a mahatma for the only reason he was able to sacrifice so much of his personal life for the sake of the nation otherwise he will not be. There are so many, it's only an incident, one example I gave, there are so many people whom you can quote. There are perhaps many more whom we don't know at all, it is not necessary that all Gods should be known also. That is why the number has been put at some staggering 360 crores so that you do not have to count. One or two you will definitely start counting. Who are they? When you put the number at 360 crores you will not bother to count. The simple reason behind it is, there are so many. Every one of us have got the capacity to become the Divine and how to become Divine is this system. The system of Sri Ramchandra's Raja yoga is not meant just for being getting some satisfaction, some peace of mind. No. How to live up to our potential of being divine? That is our potential, human is not the potential, many people talked in terms of human resource development. I am ashamed to use that word in this country for the only reason I have been told from the beginning that there is a divine resource that has to be developed. So let us develop the divine resource, human resource will come along the way, it is just like one more qualification that we get, let us become human at least I agree, temporary goal, but our goal is not that. Our goal is to become divine, the divine resource has to come out and we are capable of doing such sacrifices, we are capable of doing something very very good to others, atleast we can think good of others. At present we think good of ourselves, from this level let us come out of and think good for others. How much you can do? Later on that starts, first of all let us start thinking something outside ourselves. It is time to think in those lines, because I will tell you two small examples, they are actually incidents that have happened, I was reminded about them yesterday. One of my distant relatives, happened to be a cousin actually, became a CEO by 34th or 35th year. Right on the top he was, he gave a ring to me about two years back, 'uncle I have reached the position my father and mother have been pestering me for this type of position I have got it now, what next? can you tell me what next?' the question was something over the phone, I couldn't answer in detail so I said, when I meet you next time we will have more occasion, time to talk about it, don't worry carry on. After about 8 days, I received the message that he committed suicide and his only reason is, he has not found a purpose for his life. He had no purpose because he has reached the pinnacle, he got the maximum position that anybody can think of. He committed suicide. There was another incident yesterday, one of my friends, old friend met me after 25 years, he came he was talking to me about his relatives, his cousin actually, this boy belongs to the brahmin community, he married a kamma woman, so far there is no problem. The problem started; it seems one of the conditions for the marriage is that they should not have any children. This fact came to the knowledge of the parents much later and it seems they see once in about 8 to 9 months, they work in two different places in USA far far away perhaps Kanyakumari and Kashmir. So he was telling 'what is this Narayan what am I to do, this is what is the position' I said it is their life they have chosen that independent life, you and I are talking about interdependence, they are talking about independence. So the values are entirely different, unless there is a change in the value system you will not be in a position to communicate to them and they will not be in a position to communicate. We can talk but we will never communicate, exchange of words is always possible, exchange of words doesn't mean anything, we never learn anything from that. So what I am trying to impress upon you is, so long as we are going to live for ourselves, we will lose to have meaning for our life itself, the meaning for life lies only in living for others. If you are going to live for yourself there is no meaning at all, you will get into that frustrating mood, really nobody knows what exactly it is. One more thing also I have to tell you because it seems that when she comes also she will not make him coffee which he likes because she likes tea and so there is a big quarrel every time they meet on this issue of a coffee and tea. I am not joking, this is exactly what yesterday my friend told me and I am just repeating to you because this is the way in which we are going, the amount of tolerance, alright you have coffee I will have tea at least that is a good understanding. No, not that way I come once in a way to meet you therefore you should take tea and he says once in a way you come, you better take coffee where is the end to this? this is a very very funny situation to which we are going and why I am giving such a big sort of an introduction to the whole subject is, let us learn first of all to live in tune with Nature. Nature teaches you certain things, so the first thing, the first commandment of Sri Ramchandra starts with "Rise before dawn", why should I? Why should I, tell? Why not I get up some time in the afternoon? Sometime 12 o' clock in the afternoon, what is wrong about it? The reason is, when you want to participate with nature, nature starts activity at that time so you also start your activity at that time, before that time you be in tune with Nature. To be in tune would be to follow and that is much more superior. You may perhaps rise a few minutes later or earlier but Sun will rise exactly to the same second according to the calendar, you can see, there will be no change. So there is a meeting place between activity and inactivity, the night was inactive the morning is active. You may put this question to me sir, how do you say that, nowadays we are active the entire night. Yes, we are active we have killed nature, that's why it is so, we have deliberately killed the nature so that there is no difference between night and day. Yes, it is very difficult for you to teach your children as to what is night and what is day. If you are just going to show, going to any metropolitan city, where you will find every time light because it has been my very tough experience to explain to my granddaughter what it is to think about darkness in the night because every where there is light so when I say that nights will be dark, she says no its not dark it is blue, I said no no it is dark then she said no it is blue, so one night fortunately in Hyderabad we have got so many days when there is no power, power cuts so it was easy for me to go and say now you see what it is. That way it is also a blessing now and then you lose power at least we can teach certain concepts otherwise it is impossible to teach that concept. How to say that nights are dark? In a situation like this how do you say that. We have deliberately killed and those of you who know a bit of Ramayana should remember that when this Anjaneya entered the Lanka in the night it was all bright so he was confused whether it was morning or night. It was one of the greatest confusions at that time, I think we are in no better position than that today. I don't want to make the conclusion that all of us are asuras but then by and large that seems to be the position. It is a miserable state of affairs in which we are now but if we want to restore ourselves to balance, first thing is be in tune with nature, night is inactive, day is active. Your heart is the place where there is both activity and inactivity, it beats, there is one off period, there is one on period. Similar is the night and day, so he says to you that you get up early in the morning, meditate at that time. How long, how much, is secondary issue. That it is one hour or half an hour or 45 minutes or one and half hours each person decides and in a modern world like this since you cannot give too much time, SriRamchandraji Maharaj has fixed the time as 1 hour, he says you take it as 1 hour as the time. It is fairly arbitrary, there is nothing very very unquestionable axiom about it, nothing, you may be sitting for 45 minutes, you may be sitting for 1½ hours, it all depends upon the time but for a busy person to give more than that time is not possible. Those of you who have done some sort of a worship, you should have seen the amount of time we take, generally about three to four hours we take to complete all your things, as against it you restrict it to one hour before the dawn itself. That is very advantageous because we have to go to offices, we have to attend to our work, so do it early. If you do it later you will not be in a position to do justice to both. I am aware of very many pious people at various levels in government service of which I was a part till recently where they say sir, So and so has not come, why? Because of a puja in his house sir he will be coming very late, at what time he is expected? May be around 1o' clock or 2 o' clock. This is a daily situation because everyday there is some puja or the other, something or the other happens. I am not here to judge their ethical standards. No I am not here to judge that but I can only say it has affected their work but if you don't want to affect your work and also be happy, the better way is to get up before dawn, do your puja early. Sit in the same place for the only reason vibrations are always there. You carry the vibrations in the same place and that's how we start the day but people who have got questions about the tradition they say trikala sandhya. There is something like morning prayer or morning sandhya, afternoon sandhya, evening sandhya, I don't know how many of you are aware of all these things but most of the people who try to do all the three at least gave up the afternoon one very early because it was impossible to leave office at that time to go and attend to that work at 12 o'clock. Of course the purohits have done it to the extent that they were capable of. People who did not have any other avocation except doing priestly work, they have been practicing but by and large for the common man it is out of question and the common man for the reasons which we don't know even coming from greater traditions has moved into the service sector. The reason for that was the alleged poverty, alleged poverty is what made our ancestors move down to jobs, jobs with the westerners and thereby in a sense participated in the betrayal program of the independence of the country. It may be very bitter to hear all this but that is the truth. The truth is by joining their hands we have sacrificed our life and we have come to this position. Had each one attended to his job properly this position would not have come but then they were told that they were poor, as against people, ancient saints who said that poverty is by choice. Why do you want to be poor? Because, only under those circumstances I can think about God, why do you want miseries? That is the circumstance under which I can think about God, that is the famous story of the kunti herself. As against that value which was there early, we have compromised enormously, we means our ancestors, we are part of them and they were part of us so this is how we have deteriorated. Whatever it is, it has happened, you cannot reverse, you cannot get back, so what is the best way out? If you put that question, best way out, this is the answer that my Master gives you, namely you adjust, you adjust your timings in such a way that you meditate in the morning. You go to your work but then when you go to work, think whatever work it is, think that it is the Master himself is doing and there he is bringing a very big concept of Bhagavad-Gita into practice. In Bhagavad-Gita you find it in second chapter you will find that Lord Krishna clarifies the point, think that I am the doer, not you, you are nobody to do, I am the person to do. If he is the person to do, our efficiency levels will be at the highest because God cannot be inefficient. God by definition cannot be inefficient so whatever is our best potential will definitely come to the forefront if you think he is doing it, so during the day you follow this. Afternoon, you are not going to meditate, it is out of question because your office is there but since you are going to do the entire day all your activities thinking it is the Divine that is performing you will not have the necessity of doing it at that time, it is an alternative that has been given. The third one is, in the evening He modifies the sandhya. Of course the sandya if you have studied well has got a mantra to this effect but least understood. I would not like to go beyond a limit but then if any one of you is interested I will tell you what exactly is the thing that was given. They said that, you have to think that all my activities have somehow caused impressions in me, somehow good, bad, indifferent, some impressions have formed. So it is my activity, my thinking, my attachment, that formed these impressions and therefore it is my duty to get rid of it, so we clean our hands, we clean our face, clean our feet, similarly clean our heart also this is what is asked to be done in the evening cleaning process. Again, before you go to rest think about God and go to rest. Why? Who takes care of you when you are asleep, it is God who takes care of you, the oldest truth of the Vedas is this. In the night we are in the company of God when we are deep asleep and that is why most of us know in this country that we don't disturb people when they are sleeping because he is in the company of the divine, you have normally no business to disturb him. So through the night you go through rest, again activity starts, that's how the first commandment goes. You can go through the commandments that are there, the books are available the commentary also is there. What should be the type of prayer that I offer? Should I ask for something of a relief from my problems? Should I ask for some relief for somebody who is suffering in my house? Or should I ask for something else? So when God is there to ask we don't ask all these things we ask only for our being one with him. A question may arise whether it is not human nature to think about others. Yes we do, it is not human nature that as such that makes you think. It is the attachment that you have developed that makes you think as such and that attachment has been given enormous importance compared to another fundamental logic, a very fundamental truth of science, that 'as you sow so you reap'. It is a fundamental truth but whenever we think in terms of God we wanted exemption from this axiom. This is an axiom 'as you sow so you reap' but whenever the concept of God comes, we always think in terms of seeking exemption from this under some rule. As a government servant I would like to put under this rule so and so please give me some exemption, it happens. It has been our habit, from which time has it been our habit? Selfishness is a point that we have got of the animal nature because it is a preservation instinct. Selfishness is another word for preservation, you want to continue that's what you call selfish, you want to annihilate then you won't call it selfish. Nobody annihilates himself for selfishness, but then the human nature should be in accordance with the divine which annihilates itself, every second it burns itself to see that I live. The one Suryanarayana that all of us are aware of, goes on burning incessantly so that I live here, that is the type of demand of God. These attachments that we are saying that are ours actually are not really attachments. When you go deep into it finally I would like somebody to be happy, yes I would like to. When your house burns except for a mother nobody bothers about the child, they run away. So all these talk of trying to do good for somebody etc., you can understand for yourself what it is, why should I make conclusions I can only tell facts, this is the fact. That is the fact of life, we would like to save ourselves, basically that is an animal instinct, nothing wrong about it because we are animals, everyone of us is an animal how can we say we are not, we are animals. Actually we are naras, a small level above vanaras, in the vanara you have got a tail and we are nara, we don't have. This nara has to become one who can think and that is a manava, a man who starts thinking is a manava, a person who thinks for the good of others is a manishi and a person who goes beyond that is a kavihi. Not every poet is a kavi, kavi is somebody different and he is capable of seeing where ravi cannot see. That means he is capable of going beyond the limits of Nature, limitations are not there for a kavihi and he is supposed to be paribhuhu and he is supposed to be swayambhuhu, so many adjectives have been given in the Vedas for that. It is very difficult to grasp the concept of what is the extent up to which we can grow but the misfortune is we tend to live at the animal level, it is true and most of our prayers are dependent upon that animal level. So it is for each one of us to know whether we should restrict ourselves only to the animal level or we should move beyond that. While it is a fact in day to day life we do pray for all these things, our approach to God should be always, in our meditations, for our spiritual upliftment, not for the relief. I may have some problem, you have some problem, my wife has some, your mother will be having some, something like that, it is natural for you to ask, you will have to grow out of it. Incidentally now this problem has come I will tell you one small incident, few days back I received a letter from another gentleman. He was to have his first child and there was some labour problem and this happened in the U.S.A, not here, so this man was already a practicant of this system so he sat beside his wife and then I think touched her body or something like that and prayed for her relief from this pain or whatever it is and she did have a good delivery and the problem is over. This man's problem started now, he started writing to me sir you asked me to think only in terms of the ultimate I did it like this what am I to do? I said you already done it then what is the point, every person does it and you also have done it, grow out of it. One thing is to know where I am, one thing is to know what I should aspire for, so what I am asked to aspire for is the 2nd commandment, what I am, I think everyone of us know what we are, then why talk about it. This is too obvious, the 2nd thing is too obvious for all of us, when you have got a head ache you will say at least let me not have headache during meditation, at least this prayer you will have. You will not yield so much to the divine to say that he will know better, no. You will at least put some amruthanjan here or a zandu balm there or some other brand, these things do happen. If you are a bit more religious you may go to some vibhudi, you may take some sripadarenu or you may take some tulsi teertham, do something, you will do something or the other to get rid of it. There is nothing very very great about it, very abnormal about it, every one of us would do it because it is a natural instinct. We have to come out of that natural instinct somehow and let us have an aspiration for that. When we ask God let us not ask for these things, these things we know how to get rid of them, at least, thanks to so many doctors now they will sort out most of the problems. We should aspire for spiritual upliftment. Begin your puja with a prayer for spiritual upliftment and rest not till that is achieved'. Rest not means, everyday if you are saying I will not rest till that time, it will not work, it's a life time approach so we must go on doing this puja only in that way seeking for One, that is why the prayer says to you 'Thou art the only God and power to bring me up to that stage'. This is the one of the most challenging things for us and at the same time one of the most unique prayers we have got. We are not asking for a status less than that of God, less than that of divinity. We would like to be one with the Master, His status shall be mine because we are He, we are no different from Him so don't ask for a position less than that, ask for a position equal to that. In the end of course you realize you don't exist, He alone exists that is a separate issue. Ultimately you don't become that, only He becomes you but that is a separate subject but the fact is we are asked to pray for that. That is the challenge, that is the possibility that we are talking of. We are not talking in terms of being just disciples or devotees or slaves. That is granted in the beginning itself 'we are yet but slaves of our wishes', that we know. That is a very very polite way of saying that I am a slave of my animal instincts, slaves of my wishes. Suppose you just change those words 'wishes' and then put 'animal instincts', it applies better it makes more sense to understand but then my Master is always polite so he has given in that way and this is one of the prayers He got from the divine and therefore he gave it as it is. The 3rd commandment says, oneness with the Divine, complete oneness. That means so long as we are selfish, self motivated, we are thinking about ourselves, our goals and our petty ends, you will not be in a position to become Him because he does not distinguish between one and the other. All our conflicts arise mainly because of individualities and personal goals, conflicting goals actually, very very conflicting goals we have got. Therefore somebody becomes inimical to you, you think it is but nobody is inimical, we think he became because his goals are just in the opposite direction to ours, we ask something he asks something else. So in the whole process it becomes very difficult to move on unless we start yielding to that and if you yield towards the divine the chances are that you become one with Him. As I hinted already, you don't become one with Him, He becomes one with you because you are His expression. This is another vedantic problem in Vedanta, the problem always starts with saying that atman and Brahman are the same. It is the Brahman which is the atman and not the atman which is the Brahman, and then aham brahmasmi has been very very badly quoted out of context. If you read the original vedic thing it does not mean anything, it means only when I have realized that I become this, the concluding part of the mantra but interpretations will always be there. Mind is capable of playing and it plays, if there is one thing that is still left with us of a monkey that is the mind. You are able to get rid of the tail alright but then the mind is playing jokes and it is playing monkey everyday. It plays all sorts of monkeyishness and we have to control that, we can't suppress it because it is something God has given so we have to control, bring it to a state of balance. When this type of oneness with the Divine is possible? Or when is it possible for the Divine to become one with you? When is it possible? Only when we try to shed off our unnecessary load. Too many attachments, too many prejudices, too many opinions towards several things, most of our discussions are meaningless discussions. I don't know whether you had funny discussions but I did have, so I can share what I had. You go to a cricket match and then see some fellow playing, somebody bowled and somebody played, ok, matter is over, between them it is sorted out. We start arguing 'had he played like this it would have been different, foolish fellow he did not know, no no he played very very well'. Next fellow says something, third fellow says something else and you get into terribly heated argument about the whole thing and the evening is over, we have forgotten to see the match also. In the whole process of one stroke the match is lost, I don't know who wins there but we have lost the game. This is what our arguments are, most of your arguments if you can see, this is how it ends. The system of education that we have got is one of competition instead of coexistence, instead of co-operation, we have unfortunately opted for the western concept of competition. Krishna and Sudhama both were disciples, they never lost their self in competition. Krishna passed out very early, Sudhama came out much later but nobody said that this fellow is inferior or that fellow is superior. They always said he is a person who has studied under the same teacher and therefore venerable. The only person who unfortunately upset the cart was Drupada who misbehaved and therefore the whole of the Mahabharat was there, part of the Mahabharat is part of that story. Now one person saying that he is superior, had he also maintained the same principle as Sudhama and Krishna, the problem would not have been there. Competition is the beginning of all trouble. All of us are made by God and according to his design. The rose is as beautiful if not more than a lotus, let us not go on comparing them and then contrast and fight. So this one upmanship is the concept that has been given more into our head, as I have already mentioned in Mahabharat itself it is there but more into our head thanks to the west because they wanted to bring some difference between us and they started saying this fellow is superior that fellow is inferior. Those of you who know a bit of social psychology know there is a community called Mundagmar in south New Zealand, one more is called Arabish, the Arabish fellows live in plains, the Mundagmar fellows live in mountains. The arabish fellows in the classroom who were given an exercise of mathematics, now whoever had completed were asked to lift their hand, somebody did very fast and then lifted his hand, in Mundagmar community they refused. This fellow has completed his exercise but he did not lift his hand, when asked why, he said let everybody pass then I will lift, when asked why, he said because we have to live together in the forest, you can fight in the plains we cannot fight in the forest. If you fight in the forest amongst yourself you will definitely be killed by some animal, in the plains we can afford to fight. So the beginnings of this type of competition comes only when you are affluent and when certain other values take over. We don't have to, we don't have to go on arguing, somebody had played you see the game and then go. No, nobody would like to, people would like to get into troubles. This is a general feature, I agree a general feature, today we have to unlearn quite a lot. The process of spirituality is mostly unlearning, not learning, we don't learn anything in spirituality for that matter we only unlearn whatever we have learned. Whatever samskaras we have got we would like to get rid of them, get rid of them and you are liberated, we are back to our original place. You learn something then we are lost in samskaras, one more samskara you have got. You start arguing your philosophy is superior to that of mine, advaita is superior to visistadvaita, visistadvaita is superior to dvaita, dvaita is superior to advaita, you go on arguing there is no end to this, because a person would like to be one upmanship. I am just up, I am better than you, why should you be better than me, why not all of us be equal, no. It is acquired nature. You see children they don't differentiate in the beginning. All children are innocent, they join together, they play well, of course they argue, they fight among themselves, they immediately compromise, everything is done. As they grow you will see the thing, they take uncompromising stands. In the early life they are all compromising on all levels and as we take on a silliest thing also they will be uncompromising, they will not compromise on this. So this is an acquired trait, it is not a natural trait, natural trait is to coexist, be in peace, be in peace is the natural trait, be in conflict is what you have learnt through civilization, eternal conflict for no reason what so ever. You may think that I am unpatriotic but then I will quote one small incident as to why we are fighting on borders really one does not know why, because those glaciers will never go nor that fellow is going to sit there but still we go on arguing and the same thing is what Bertrand Russel said. He said you people all the time tell tolerance, why don't you just keep quiet on this issue. If that fellow were to take manmohan line or macmohan line, whatever line it is somewhere in border and it seems they are fighting over a place where nobody will go at any point of time in his life except these unfortunate soldiers who have been posted there to fight, very very unfortunate souls. Why they are fighting there, nobody knows and he said why are you fighting on all these things, small things, it doesn't matter much, why do you fight and then for having said it some big agitation was there and he was thrown inside the jail. Poor fellow Bertrand Russell has to go through miserable life for having said something like this. I don't defend him nor am I in total agreement with that logic nor am I opposed to the defense policy of the country but what I am trying to tell you is, this is what we have acquired. Finally if you look at it, the whole thing happens to be some sort of a small fight on very small issues. Most of the difference of opinions we have got are only silly difference of opinion. Plainness is something that is in nature, it's plain. When you are angry be angry, when you are loving you love. When cyclone comes it does not distinguish between the places, it simply comes, when floods come they don't distinguish he is a good fellow he is a bad fellow, I will drown only this fellow, I will not drown that fellow, no such thing is possible. It is plain and we through our artificial means have started controlling our feelings to such an extent that many times we don't express our true feelings. Finally the personality, the persona being understood as some sort of a mask has totally covered your soul. People know only personalities, nobody knows the soul but our souls are one, we are one with each other, there is no difference between you and me. It is the personality that is giving a conflict and persona you know is a word that is coming from the word mask. It's a mask, I have a mask you have a mask and this is what is fighting. Basically internally I want you to be good and you want me to be good. I want to be kind to you, you want to be kind to me, basically everybody has got this feeling. People are now afraid of touching a person, this has happened in the west much earlier, this is happening in India now, in some places at least. Somebody gets into an accident and if you touch him you are in troubles, if you touch that fellow you are in troubles because he says had you handled me better I would not had this problem, he goes to the court and then you are lost. For having attempted to do something good, you are getting into troubles. The personalities are in troubles now but basically the instinct is the same, there also they want to do some help, do some good to others. If 30 years or 40 years back or even about 50 years back, if you try to help somebody he used to accept it, today they will ask you the question why is it you are doing this. As a matter of fact I found this question in the institute also, many of the participants put this question why is it you people are doing this free, why is it. I want to be good, that's all, I have no axe to grind. I want to say something which I know, if you are kind enough to come and hear me I will tell you, you don't want to hear me and go alright you go, but then why is it you are doing is the question I could not understand. We will also show you the papers there are earlier batches of people who put this question, why is it you are doing this, what is it you want to do. We only said we want to be brothers, at least we want to tell you that we are brothers, whether I behave as such or not it depends upon my behaviour but at least I want to tell you. That's my intention, I have no intention to tell anything wrong to you. I have benefited from my great Master which I wanted to pass on to you. Please see what it is, if you can follow it, follow it, if not, very good having spend some time with us let us be happy. This is what I have been telling but then that itself is a big problem for us to defend, it has become very big problem now and then it becomes, why do you waste so much time? I don't waste, I spend, I usefully spend. When I communicate to you, I consider this is the best time that I spend. A few good words to others is what we can do because all other places it is selfish motive that is guiding us. I am not doing any marketing here, because by marketing I am not going to get anything. By marketing a system like this, what is it I am going to get? Because a stage has come when people started questioning genuineness of selfless service itself because it has become so alien to us now in this present atmosphere it is very difficult to convince people. This has started, I think in several walks of life it has started actually, when somebody is prepared to marry without a dowry he is asking a question, who is this fellow, there must be something terrible deficient about him, otherwise why should this fellow marry like this, he seems to be well qualified and all that. Genuine goodness is being questioned now, that is the dirtiest level to which we have fallen now, thanks to your competition thanks to what every word, we have got. A stage has come when we should come out of this at least. Let us behave as personalities capable of being divine, we need not yield to this much of animal instinct. Animals we are, there is no doubt about it, who is not an animal? There are many qualities that are in us which cannot be so easily got rid of, they are animals. That is the message actually given to us by some of the stories on Indra, they were just trying to tell you that even if he is a God, he can become animal, the possibilities of a person of a high rank falling low is what was hinted at. We don't have to accuse anybody for that but the possibilities are there because it is always there, every person suffers except that is our basic, base actually from which we are growing. The next commandment talks to you about being truthful. There is one thing very interesting you must have noted about the whole commandments. You do not find one sentence which says you should not do. Not a single commandment is there which says you don't do this as against other commandments of other religions where they say you should not do this, you should not do that, you should not steal somebody's property. you should not take away another man's wife, all sorts of things. This is what the commandments are there in the Bible and so also in Koran. As against it, here as according to our tradition, it's the question of the Satya that matters. Rtam and the satya are the two concepts which are very very unique to our system, this land actually. Rtam is natural order, there is a universal order, you disturb any one of them the whole thing collapses. There cannot be any change in the planetary positions, the way in which they move, the path in which they move, you just disturb one from the other you are in troubles, you are in chaos. Just what can happen to you is something nobody can imagine. If sun were to rise just a fraction of a second later than what he is supposed to, then we are in real troubles we really don't know what will happen to us, so that is the natural order. On the natural order is dependent upon your truth because that is the truth. Truth should always be linked with the Rtam. Rtam, Satyam -they are interdependent. By following that order in my life I maintain that order, by that order I live, this is what you are supposed to remember everyday at the time of eating food. There is a mantra for this which says that because of the truth, the eternal dharma that is there, the rhythm that is there, I am able to practice the truth and because I practiced the truth the rtam shall continue. Any change in this is likely to lead us to disaster and that is what is happening today with your ecological imbalance. You try to touch this, you misbehave with the nature and it starts giving its own results. You get akala varsham, you get enormous heat, all our making only, nobody else has made it. Now you come to know after enormous amount of misuse of nature, you come to talk about it today and the joke of it is, the people who have polluted started telling us who are just now learning to pollute, that you should not pollute. They are the fellows who have polluted, whoever asked them to do that. So this is the problem between the developed and developing countries. They disturbed it so badly they are now telling us now you should not do because they know now what the problem is, this we knew from the beginning. Recyclable energy systems etc things that now we are taking about really funny for me to hear. Our fellows knew it much earlier all these things, they knew, they never wasted anything but today we are again learning all sorts of things. We seem to be learning, really we are just only remembering or recall. Something that is buried deep in us is being recalled now. So this particular nature, be truthful is not a question of just speaking truth in this system, speak truth is not this, it is be truthful. Our true nature is that of being divine and we should be truthful to it. The call is that you should be divine, you should live for others, you should sacrifice yourself, your values should be of the higher order, be in truth, that is, be in that condition which God has asked you to, be truthful to you nature. We are descendents of the Divine, we are expressions of the Divine, we are manifestations of the Divine and that is our right to uphold it. I don't have to become devilish, I need not. The charm of the system is that we are asked to be one with the Divine. You are one there is no doubt about it, only thing is we are trying to put it low saying, no,no this is not the practical way of living, the practical way of living is to kill the person first. Whoever is opposing you, don't be one with him but try to exploit him. If he is very mild try to make best use of that fellow, this is what we have been told. A situation of trying to exploit, that is not our truthful nature. Be truthful, truthful to our real self, one with the Divine, that is our condition, then, everywhere it will be only peace of mind, every where it will be only peace otherwise there will be only conflict. When you are not true to yourself then there will be conflict, all wars are attributable only to that. Exploitation is not the way to live, cooperation is the way to live. Exchange of commodities was what, beginning of economy. Today it is not exchange, unfair deals, actually it is the middle man who makes it, who never does anything that is productive. He is the fellow who is making maximum out of it. Our economy is such a wonderful economy, it is a British economy. They never had any resources, they never had any market, the funniest fellows in this world are these Britishers. They never had anything in their land, they never had a market. So the market is elsewhere, the raw goods are elsewhere, this fellow exploited. It is a very very funny situation and it has become the model, so what type of models we have got you can see for yourself. So be simple, be truthful, be truthful to yourself, be truthful to your nature, it's not difficult to follow that actually but it appears very difficult to follow because if you take it as truth speaking then it will become troublesome. Be truthful is easy to follow, truth speaking is really tough, then you will get into real trouble. So understand the commandment well so that you will be in a position to live comfortable in a modern world otherwise you will get into enormous confusion, you really don't know what to do afterwards. When we are true to our self, the next easy thing for us to follow would be that we come to know that we are expressions of the divine and so are all others. So the much talked about concept of fraternity which is based more on business transaction today, where you have got Rotarian brothers, you have got Lion brothers. Rotarian brothers I could understand a bit, lion brothers is difficult for me to understand and so many other brothers are there. We also call ourselves brothers but the real brotherhood comes only when you know the common origin. When you know the other person also has come from the divine and is an expression of the divine, then we will be in a position to treat him as a brother. But do you know the present day world of competition, a stage has come, how the brother feels, suppose a person who has got very good IQ, may be 200 or something more than that, the other fellow may be moron in the same family, he is ashamed to call him a brother. The parents also don't like to own that fellow, they also put him inside and then say don't come out. Somebody is visiting us so that is your room, you go and sit there, they lock. So that is the level to which our so called competitive spirit has taken us. Previously this type of problem was not there, say about 80 years back or 90 years back, when we read the stories of several families, even when the eldest brother is an imbecile he is the person who was respected. He was an imbecile, no doubt about it, but then they respected him because he was somebody elder and each man tried to help the other. Suppose a person is a bit better than the other he was very happy to help the other person. Giving and taking was so easy and natural then. Now there is neither giving nor taking. Taking of course is there in the sense of exploitation, giving is not there. We have, we have our own words, we have got our own dictionaries that we have developed, new dictionaries can be easily written today. So to know the other person as a brother itself is a big problem, and that becomes possible only when you know you are coming from the same source. So without this union with God, without the simplicity and plainness that we develop and we feel the presence of divine in us and we know that we are the expressions of the divine, it is very difficult to accept the other person as a brother. You will not, not because we were not capable of it earlier. We were capable of it. We were having a civilisation based on that but the present day civilisation which is based on exploitation, competition, conflict, comparison will not enable you to think in those lines. It literally prohibits you from behaving like that and you have got an interesting answer for this from the so called religious people or traditional people who say that "vaadi karmandi idi". It is his karma that he is like that what is it I can do. That is not, that was never the philosophy of karma in this country. The karma as I told you earlier, it is natural principle of "as you sow, so you reap". This was the principle of karma in the simplest of terms but we are supposed to help here. It may be true that is his karma but what is your karma? What is your swadharma? Your swadharma is to help, your swadharma is to be divine. What is your swadharma? Not to exploit others. Our swadharma is one to help and once you help that man also will get some relief. You also will get relief that is a separate subject but then this particular concept has gone totally and one should not feel sorry if our parliaments and assemblies are loaded with such imbeciles; because that is the only place where finally they could land. Since you did not allow them to enter your offices and schools; they found their way to the assembly. Let us not feel bad about it. It is we who made them so. If all the thugs and gundas have joined there, it is by our choice. We have made them enter there, they became the street rowdies first, dadas, what else could he do? He had atleast muscle, so those people who did not have muscles they are separate set but people who had muscle, no brains, had brawn that was capable of doing several things. They got things done, they are able to get things done which you cannot. If you want any admission to any school in a particular area, the best place to go is not your district educational officer or director of school education or the minister. Catch hold of the local gunda that fellow will get you the next day the seat. This has been my practical advice to many also and they all succeeded in getting seats. The easiest way is to do that. because they will get it. If you want to go to any cinema and you don't get ticket, tell that fellow he will get it for you. Why unnecessarily waste your time there. That is how they became leaders, and then they are leading our nation and we are being led. So nothing wrong about all that but then that is not brotherhood. Had you been kindly to him, had you only spend a few hours more with him, he would not have become that. I know many of these politicians, internally I know how nice they are, externally how bad they are, both these things I know, both the things are there. They cry, when we say a few good words they cry. So brotherhood has become a big liability. Everybody talks brotherhood, it is very easy to say, but who is a brother? One who can share, is it not? Share means what? Divide! What a definition we have got! From share to divide. You share food, sit along with me take a few biscuits, I do not count how many biscuits you take, how many biscuits I take but then no, that is not the concept of brother. I have got four, you have got three therefore cut it into one by two and then eat it. Previously a person, they say that this fellow is not capable of living on his own, let us give him something more, I am capable of living on me therefore I won't take it, I don't want it, be happy. No, that is not our concept today. Even when I can afford to live on my own on a much better scale than the other person, I would like to have my pound of flesh. This is the degraded level to which we have come. All this because we don't understand it is divinity who is expressing. If only that is there, I think we would have given every person his due. Naturally a tree which requires manure will be given more manure, a tree which does not require that much manure will not be given that much of manure. What is great differentiation we are trying to make? Each according to the need, each according to its capacity. All these concepts are lost. As I told you sharing has unfortunately meant divide, so really one does not know why the dictionary should have two words one is share and another is divide, one is enough why have two words. Your dictionary can be shortened but then that is the level to which we have come to. The most funniest aspect of it would be, if you have gone to any dinner to any marriage now a days, previously dinner means people used to serve in the plates and all that, that culture somehow is lost. Now it is kept somewhere, some common plates are there and you have to collect it and then go. They expect some 500 people or 1000 people there but then we also know that some persons somehow take more than their quantum and after sometime you will find that, that plate will be empty so people will start rushing to that preferred item first. For what reasons we do not know we rush and then take their pieces, so literally what is happening is nobody wants to share even in those circumstances. Each person sharing, no, no sharing, only exploitation. Who is smarter here? So remember the dogs and remember these men, the beautiful analogy comes to you. You can paint, if you are a painter you can easily paint. If you are a poet, you can write. So sharing is lost, fraternity is lost. It is not lost today only, it has been lost long long time ago, they have never been achieved. Vali and Sugreeva are there, Sundopasundas are available, any number of examples you can go on giving. Fraternity has always been an elusive affair, and you will never be in a position to accomplish it unless you know that you are divine and the other person is divine. There are three principles which the French Revolution has thrown out; Liberty, Fraternity and Equality. These are the three concepts thrown out to the modern world by the French revolution. All the three are spiritual values and they do not stand in the secular level. That is the reason why we are not able to achieve any one of them. We gave a distorted version for it and then stated that equality before law, and not that all of us are equal because we are all children of the divine. So we misinterpret it to mean that it is equality before law. Is there one universal law in this world? No. Each country has got its own, perhaps each state has got its own, and each locality will have its own. The law will be variable according to the goonda that is available. The enforcement people who enforce law, they decide as to what is law. So similar is the fraternity, it is a spiritual value. Only when you know you are coming from the divine, we will all be equal. Where is fraternity, you tell me? In which place is it available? The one place where it was possible and was practiced earlier was the family system, in a joint family system like ours in this country. Elsewhere in the world no such experiment was done, nobody knows what it is and today family as an institution is perishing. People have finally come to the stage of living together. That is the west. The latest western style is living together, no question of marriage. At any time you can walkout. Some people say why all this, even this why? So they are independent, so family as an institution also has perished. So Fraternity where are you going to have? How do you express fraternity? What is the way? What is that the French revolution has been able to achieve? All the three values that the French revolution has given which are unfortunately only at the spiritual level have been brought down to secular level and the experiments are failing. We are only posing ourselves that we are the biggest democracy or somebody else is doing something else. It is all a big drama that goes on. All of us are equal but some of us are more equal. How contradictory that sentence is obvious to any person who is capable of thinking but then that is well accepted norm in any administration. So spirituality alone is capable of making us live upto the level of this particular standard of fraternity is what I am trying to stress and that is possible only when you know your common origin and common origin can be known only in your heart, not elsewhere. Only when you know that God is there with you, you will be in a position to concede the point that God will be there in him also. If God is there only in some temple and I am the priest for it, definitely it is my God and is not your God. He is mine, I possess that idol, I possess that temple. There are people, wise people. If you go to Travancore, the Padmanabha temple belongs to the king, the Travancore king owns the Padmanabha temple. It is a part of his palace. You cannot enter there unless he completes his worship first, he is the first person to come. After the king goes, then you can go, otherwise you cannot go inside. There are certain rules and restrictions etc. things that are there. This is so everywhere, the dharma kartha has to come first then only you can go. Or some Jeeyar swami will be there he has to come and then only you can go. Something like that will always be there, somebody possesses God. When it is something like an external thing it is possessive, if it is something internal everybody possesses his own God so I do not have to fight with you. I have my God with me and you have got your God with you. Unfortunately or fortunately God is one, we know definitely, yes! we are from the same source. All people who worship different types of deities, I do not think they have got different Gods in their heart. There cannot be a christian God, there cannot be a muslim God, there cannot be a hindu God, there is only one God. So we come to this commonness only when we go beyond the level of religion itself. Then only, it will become possible. So religion has to be transcended. When? How? What history is going to do let us watch and see. At present we have seen religions have failed. Whether it will be transcended or not is what you have got to see. It is a matter for us to observe. Some more years we are going to live so we will see, what is going to happen to it. Once we know that it is something that everybody is our brother etc things, the point raised namely that we try to be one up and feel bad or good about somebody etc things. We start thinking that somebody has done harm to us or somebody has done good to us. So long as we have got the concept of somebody is doing good to us, it is ok. We may not be very grateful to him but we will never be ungrateful to him normally. When a person does good generally people don't acknowledge it but I must tell you an interesting joke which I had some 20 years back. I was with some minister then talking to him and he is known to have founded many educational institutions etc. things in west godavari district and so many allegations are there and so many praises are there. Somebody was telling him 'Sir, so and so is accusing you of such and such thing'. Then for a moment he kept quiet and then his reaction was I have not done him any good then why he is it that he is abusing me? He ought not to. That was his experience. What I am trying to tell is even when you do good, somebody may still accuse you. I don't want to go into merits or demerits of that, it is the statement only that I am just telling. So we try to be grateful normally to a person who has done good. When somebody has done harm to us, we try to feel bad or certain times when we think we are capable, we would like to take revenge also on the fellow. In this process what happens is we develop more samskaras, we gain more impressions. The worst point that comes to you as a practical person who meditates is, when you try to take revenge on somebody or try to do something against him it haunts your mind during meditation. It is the worst naraka that you can go through. Personally I have learnt this lesson and therefore I pass on this message to you. People did harm, true, that is what at least on that day I thought. I never thought it is a part of my karma that I should have gone through, no it was not. So I used to feel that we must do something back to this fellow. For no fault of mine this fellow has done like this therefore I should do like this and it disturbed my meditation so badly and I was not capable of thinking about God at all, I was all the time meditating on this fellow. See the devil has become the object of meditation rather than God, so in your own interest we should not have anything of this negative attitude in our mind. In our own interest, not for anybody's else. Whatever you want to do, you do. Like nature, if you want to slap, you slap then and there itself, there the matter ends. If you want to meditate over this and then plan an action against him, then it is definitely getting into hell, it is nothing other than hell to which we will go. If you want to experience hell try to take revengeful action on somebody and then meditate then you will understand what it is. It is the worst that you can ever think of. Ignoring is also not that easy because your ego is hurt. While I will not say that you please ignore, it is easy to tell from a platform to tell several things, it is all right but as sadhaka I will not be in a position to tell that. I will say you ignore but you cannot ignore, that also I know. By continuously thinking about the divine, on the divine light, at least making an effort you are capable of forgetting this. There are two aspects of it. One thing is to forget and another thing is to forgive. Forgetting is a natural process, God has given that capacity to us. We forget almost 90 percent of the things we forget every day, it is a God given gift. If we remember everything we will be in torture, enormous torture but forgive you know is very difficult, it is very difficult. Unless you grow to the level considerably in spirituality, it is very difficult. Even there it is possible, still to retain this feeling. So it is the yielding to the divine alone that enables you to finally forget, erase it out also. Unless He owns you up you will be owning your samskaras. There will be traces of it. As I aways call the vasana will always be there. While the samamskaras may be washed out, the vasana will definitely be there. This is a problem for us, very difficult to understand that because he says here, be not revengeful for the wrongs done by others take them with gratitude, taking it as gratitude as divine gift is a real tough job to practice. Intellect will enable you to get away from God. Buddhi is the basic trouble. Mahat is the one that links us with the divine. Buddhi will segregates us from divine because the intellectual aspect of it is based upon the following. The sense organs, the motor organs are the inputs. Through this we get information, all information. Whether it is your perception, whether it is your inference, whether it is your analogy, all knowledge is based upon only these sensory inputs and this is what is processed by the mind. It processes information etc. this is what is looking down. What is looking up is the Mahat. Mahat looks to God, Buddhi looks to the world. That is why in the gayatri you have got a word Dheeyo yonah prachodayat. No buddhi. If you bring buddhi there, you are lost once for all. Buddhi is capable of distinguishing, cutting, analysing, analytical mind is possible with buddhi. Aesthetic mind is possible only with Mahat. Any amount of your dissection of frogs or flowers will never make a frog understood by you nor a flower understood by you. You can definitely say what parts that contain etc things, all the things you can add. A flower is appreciated as a flower only by a poet. A Kavihi alone is capable of doing that, one who is having empathy will do that. One who has got intellect will not be in a position to do that and this I started with in the beginning. Empathy is the feeling, that language we have forgotten. To be in tune with the divine is what we have forgotten. We are more in tune with the nature. We are analysing more and more of nature. Analytical mind is what has been given enormous importance. Any amount of your intellectual conviction about any one of these things will not help you. You have to yield to the divine. Yielding to the divine is yielding to your Mahat. It is again a principle that he has given. It is the one which begins the entire thing. The purusha and the prakriti, the first product of which is the mahat, then only the remaining things come. It is the Mahat that has got to be in tune with, that is the original vibrations, that is what you feel in this system of meditation. The transmissions given are all only from that level. Now revengeful we need not be. We can forget. All right sir I have forgotten all these, what does it matter. Many times you may not be. I

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Great leaders demonstrate a variety of characteristics to achieve results like Chatrapati Shivaji Maharaj, Subhash Chandra Bose, Gandhiji, Abharam Lincolon, Nelson Mandela to name a few. So what characteristics you have to be Money Manager Of Your Personal Finance. Kindly go through this podcast and share you one key takeway.

Ela Gandhi, granddaughter of Mahatma Gandhi, joins Rev. O'Brian for an inspiring glimpse of the Bhagavad Gita's power to offer inspiration and support. Gandhiji said, “When disappointment stares me in the face and all alone, I see not one ray of light, I go back to the Bhagavad Gita. I find a verse here and there, and I immediately begin to smile in the midst of overwhelming tragedies …”  Discover how the Gita's timeless wisdom can help us meet life's challenges and discover its inherent joy.