Exercise your choice to build confidence

We make choices every day. The ability to choose is one of the faculties that a human being has, perhaps more than other forms of life. We can use our intellect to choose. As we use our intellect more and more to make choices that benefit us, we strengthen our intellect and our confidence in our intellect. The intellect enables us to make wise choices that benefit us in the short term as well as the long term. It is important to use the intellect to make wise choices. It is also important to execute on those choices and stick to them in the present. But it is also important to take feedback from the world to be grounded with reality and refine one's choices as needed. The following steps are involved in making choices and implementing them: 1) Use your awareness to choose to use your intellect rather than your conditioned mind to make your choices 2) Use your awareness to select the right inputs based on internal priorities as well external factors (such as the time, place, situation, other people involved) to provide to your intellect 3 Use your intellect, reasoning, and discrimination to provide appropriate importance to the internal factors and the external factors, and taking all the factors and attributed importance into consideration, make the right choice for you in the present. 4) Once the choice is made, stick to it and execute to it your best in the present 5) Revisit the choice, but only when the external factors change substantially 6) Observe the effect of the choice in reality, and gather feedback from the external world 7) If the feedback suggests growth and expansion, stick to the choice 8) If the feedback is negative...relook at the factors and attributed importance and recompute the choice 9) If feedback is consistently negative irrespective of the alterations in factors and attributed importance, alter the internal priorities 10) Reiterate, repeat and refine A life that is lived by choice and not by default is a life of constant growth and expansion. A life that is lived without choice or by default is a life of stagnation and decay. In making the right choice, awareness is important to overrule the conditioned mind and apply the intellect. The conditioned mind is like a default option of 'autopilot' that makes some approximations based on the past, and takes decisions without considering all the factors. The conditioned mind is judgemental, and it takes decisions based on false priorities, false assumptions, and false impressions. The conditioned mind attaches value or importance to past choices made by it, and gives a higher importance to assumptions and judgements made by it in the past over external factors and internal priorities. The conditioned mind also identifies with or attaches to the choices it makes, so it is less responsive to feedback from reality. It tries to defend and justify its choices, even if the choices were made based on incorrect assumptions or inaccurate information. The conditioned mind is 'closed' and limited. The intellect is open and flexible. It does not get ''affected' by past choices and it looks at each computation independent of past computations. The intellect is detached from identification with the choice (it is neutral), but it too has some limitations based on the priorities and assumptions that are provided to it. Hence awareness is important to know oneself, one's values, one's goals and objectives, and to determine one's internal priorities.

Journeys and destinations in spirituality

We hear that spirituality is about 'living in the present'. Many masters have emphasized about the importance of 'NOW.' Yes indeed, the 'NOW' is important, but is spirituality so simple that merely living in the 'now' is sufficient? Can we let go of everything else and simply live in the present? As we are living, we are only dealing with the present. Indeed, the only time that we really have is the present. However, we are also coming to terms with the past, and also creating our future through our present. We cannot deny that the past has an impact on most us (it has made us who we are today) and neither can one say that one is not at all concerned about the future. If technically one is not at all concerned about the future, then one would make decisions that lead to immediate gratification even if it would mean jeopardizing one's future. For example, a student can decide to not study and do whatever they find most interesting or rewarding in the present (e.g., talking to a friend, facebook, TV etc). A person who is in a committed relationship can get involved with another person temporarily in the 'moment', and end up destroying their relationship. A depressed person can commit suicide, because that seems to be the only solution in the present. Is that the same as 'living in the present'? Are we just kidding ourselves by doing all sorts of unproductive and meaningless things in the name of 'living in the present'? Spirituality is a journey and a path, because life itself is a journey and spirituality is a continuous journey as long as we are alive. Learning never ends. As we interact with other beings (who are also spiritual beings), our spirituality expands and grows. However spirituality is also a destination, because there are some significant milestones along this journey, such as: 1) A curiosity for knowledge and an urge to question and seek 2) A strong burning single desire for the one truth..which takes over everything else and all other desires 3) An commitment to truth and an association with those who are committed to truth (Satsang) 4) Finding a Guru, mentor, or guide and building a committed relationship with that person 5) Having an experience that suggests to us that we are more than just body. 6) Experiencing a glimpse of true and unconditional acceptance and love..by giving as well as receiving 7) An experience of universal consciousness or cosmic consciousness..merging with nature 8) Coming to terms with our mystical experiences through the intellect with objectivity to dissociate the learning or the awareness during that experience from the experience per se (losing attachment to the experience) 9) Consciously integrating and harmonizing our mind, body, and intellect with the higher self or awareness 10) Realizing and being firmly established in one's true identity in mind, body, intellect, as well as awareness..through our actions, thoughts, and words 11) Using this great knowledge that comes from spiritual experience for the benefit of the world and leading by example 12) Continuing to realize and express that identity and grow that identity to include other beings and enabling them to also experience that identity in themselves These are some of the milestones but there could be many others. Some of these milestones are not necessary and they vary from person to person and their order can also vary. These milestones may act as signposts to tell is that we are on the right path. At various stages depending on our own strengths and weaknesses, we may have to work on the level of body, mind, intellect, or awareness. Until all are harmonized, there will be internal conflict and one will not able to function at an optimum level. One of the goals of spirituality is inner transformation, where we feel a deep connection with ourselves as well as other beings. We should be able to maintain this connection with equanimity and balance in daily life even amidst difficult and trying circumstances. Such inner transformation is a strong foundation for humanity or being a better human being. One can pretend to be a better human being by donating to charity, feeding the hungry, getting a fuel efficient or electric car, eating organic food etc, but these are just at an external level. Spirituality makes us strong enough to sustain love and compassion even amidst the most trying of circumstances and enables us to fulfill our purpose to make the world a better place, one person at a time, starting with our selves.

Acceptance - taking life as it comes

The world is constantly changing. Life presents myriad circumstances and events to us each moment. Some of these events are unexpected, and when they occur, we are taken off guard and put off balance. It takes some time to come to terms with or accept an event as it is. The sooner we come to terms with life's events and accept them as they are, the more balanced we are, and the better we adapt to life's challenges. Perfection, which is a dynamic state, lies in full acceptance of each moment with focus on the present. Life’s events present us with opportunities to learn and grow. When we accept a particular event fully and perceive it in its appropriate context, we are able to learn something from it that adds to our wisdom or internal knowledge. Once this cycle of ‘event – acceptance – wisdom’ is completed, we are able to move on to the next event without resistance or friction. However, when we resist a particular event instead of accepting it as it is, the event becomes a problem or an ‘issue’.

Until the event is accepted as it is and unless the lessons are learned, the ‘problem’ remains unresolved. Many problems are merely a matter of perspective, and they exist only on a mental level. In such cases, the ‘problems’ are not real, and there is no need for ‘solutions’ either. A problem can never be resolved in the same level of awareness that created it. The mind loves to create ‘problems’ so that it can find ‘solutions’ and keep itself active and useful. When one accepts an event as it is fully, there is no ‘problem’ ever, and hence there is no hurry to find a ‘solution’ either. These ‘problems’ keep the mind perennially seeking something. It creates questions. It makes a person feel incomplete. The mind’s solution to a ‘problem’ is in terms of ‘answers’ or external ‘objects’ that provide solutions or an illusion of temporary ‘completeness.’ Apart from mental ‘problems’, there are real life challenges as well such as the challenge of dealing with a life threatening disease, or poverty. There are also challenges that we face in society such as discrimination or prejudice, that are ‘real’ as far as others are concerned. Since we cannot change society or mindsets due to years of conditioning, we have to first come to terms with the extent of the challenge before facing it. Acceptance is essential to face such real challenges in life, because without acceptance, we are in some form of denial, and we are unable to come to terms with the entire magnitude of the problem. For example, a person who is faced with the challenge of overcoming an addiction or improving one’s financial position has to fully come to terms with the extent of the addiction or the lack of funds before facing these challenges head on.

Einstein said ‘the most important question one should ask oneself is whether we live in a friendly universe.’ Do you think the universe is perfect? Do you think you are perfect? When we accept ourselves, others, and the universe in general as it is without resistance, we see only perfection everywhere. Two persons may view the same event from the same vantage point, but one finds it funny, and another is serious. One feels happy, another feels sad. One is affected, another is not. Two persons experience pain in equal measure. However one suffers while another does not. Two patients get an injection from a doctor. One cries with pain, while another is unruffled and accepts it as a routine procedure. Is reality any different for the two persons? The event is the same, but the response is different. One resists, another accepts. One sees the injection as an opportunity to get better, and another sees it as a pain in the backside. One is grateful, another is resentful.

To some, focusing on the present is easy and it comes naturally. They are fully aware of the moment and fully present. However, past memories, impressions and attachments resurface from time to time. When these impressions surface, some feel like doing something about it. They think that the feeling is a ‘problem’, and the mind tries to find a ‘solution’ through reactionary activity. Whereas others may watch feelings and impressions as observers, even as they experience them completely. They are in no hurry to conclude that there is a ‘problem’ and no hurry to find a ‘solution ‘either. They accept without resistance and observe it quietly, until they understand the event in the appropriate context and learn from it completely. They are not impatient. Once the cycle of ‘event – acceptance – wisdom’ is completed, they are ready to let go and move on. They do not merely intellectually ‘agree’, but come to terms with it fully and internalize it. The difference between ‘agreement’ and ‘acceptance’ is that ‘agreement’ is at an intellectual level, and may still carry resistance with it, whereas acceptance is wholehearted and complete. Acceptance does not imply rigidity either. Acceptance is for the present, and one can be flexible based on future circumstances and events. That, which we accept, loses its hold on us, and allows us to focus on that which is real in the present. That which we resist, persists.

Beauty is not in 'you', 'i,'yours' or 'mine'..it is everywhere

The world is constantly changing. The only constant is change. Change is the nature of nature itself. We view the world through our perceptions. Each perception is like a photograph or a snapshot. It gives us a particular view at a particular time, from a particular position. Can we hold on to a moment? It is gone before we know it. Dynamic and flowing is beautiful. Static is dull. Static is stagnant. We try to create a static image of beauty, so that we can hold on to it. We can only hold on to an object of beauty, but can we hold on to beauty itself? Is a photograph beautiful? Is a work of art beautiful? Is a sculpture beautiful? Is a literary work beautiful? Is this blog that is writing itself beautiful? As long as the blog is being written, it is beautiful. The moment we click on 'Publish' and post, it is no longer beautiful. Why? Because beauty is in us....not in objects...not even in our own creations. They say..beauty is in the eye of the beholder. If you want to be in touch with beauty, not just in objects, but in nature, in reality, override the outer eye with the inner eye. The outer eye and the mind that processes images from it creates an illusion of beauty by freezing it into a 'view.' It creates an imaginary distance and separation between the viewer and that which is viewed. We you truly see, everything is beautiful. The outer and inner lose their separation. All beauty becomes one...and it cannot be captured...just like this blog...which is mine as i am writing it, but when it is viewed by others, it becomes theirs. It is ours. There is no 'you' and there is no 'i.'

Dharma is THE way to Moksha, Moksha is unattainable without focusing on dharma

Focusing on dharma is the way to Moksha. Artha and Kama are nothing but 'perks' of focusing on dharma. A person who tries to attain Moksha loses focus on dharma, and gets further away from Moksha. Krishna himself incarnates to establish dharma. He does not incarnate to enable beings to attain moksha, which is nothing but a by product of dharma for himself as well as others. Moksha is not an end in itself. It is just a means to fulfil dharma better because Moksha liberates a person from the past and future and enables him to focus on the present. Krishna is free from any desire for Moksha because he is in Moksha at each and every moment. Desire is for something in the future, Moksha is in the present. Moksha is his nature, as it is our nature. He leads by example on the need to focus on dharma.

How to and how much to utilize the mind

This is not a blog about improving your memory, concentration, reasoning powers, or analytical skills. It is not about improving the functionality of the mind per se, but it is about utilizing it. The difference between improving functionality and utilization can be illustrated by the example of the scene in the movie '3 idiots', where a student rushes his friend's father to a hospital in a 2-wheeler instead of waiting for an ambulance. The ambulance is probably a machine that is better suited for hosting a patient, but in a situation where speed and time was critical, the 2-wheeler was readily available and was quicker in manoeuvring past traffic. The doctor confirms by saying that if there was even a slight delay, the patient's condition would have been critical. In that movie, the student whose role is portrayed by Aamir Khan talks about using intelligence, knowledge and education for serving the needs of society, and not just for the sake of accumulating textbook knowledge by mugging, scoring good marks in exams, and securing lucrative jobs in banks or MNCs out of campus.


Now coming back to the question of how to utilize the mind, the mind is utilized best when it is utilized sufficiently to keep it occupied, but not overburdened or stressed so that it makes errors. The right amount of utilization is important. A mind that is underutilized is prone to becoming a 'devil's workshop' and a mind that is hyperactive is prone to make mistakes or overdo its part.

The mind functions best when it is utilized in a current task or activity that is relevant to the present context. The mind can be counter productive when engaged in contemplating the future or reliving the past, because this leads to stress, worry, and a feeling of helplessness. The mind can be used to evaluate the future, predict possibilities, and also determine what is likely to happen. It can also be used to internalize learnings from the past and to avoid repetition of past mistakes in the future. However, one must remember that the mind has a limited influence on the past and future whereas it is much more productive when focused on the present, which is within its control.


Coming back to Aamir Khan and the movie '3 idiots', the movie highlights the point about following excellence, and following one's passion, and success follows. Aamir Khan's character is shown to be very spontaneous in his decision making and actions. He takes decisions based on the present situation and acts upon them promptly, whether they are in relation to his behaviour in class, with friends, or in his love life. He does not overcontemplate and overanalyze. He is intelligent, but not bookish.

In the course of taking decisions by focusing on the present, we may take some sub-optimal decisions from the future point of view. However, we should then be ready to accept the consequences of our choices and decisions and take full responsibility for them. When we do this, the learnings from this process will be internalize fully, and our ability to make better decisions spontaneously will also improve over time. If we are consistent in applying our minds with focus in the present context and then accepting the consequences of our decisions fully later, our mind will start functioning in a manner that will be optimum not just for the present, but also for the future. The mind is suited for evolution and adaptation, so this will happen over time. We need not worry about our mind capacity to factor in not only the present but also the future will happen in the future. Utilize the mind for the present and focus.

Realization is not a future goal, it is in the present

Many of us think of spirituality as a pursuit of a goal. The goal is called as enlightenment, nirvana, moksha etc. However, it is this misconception that keeps us from being spiritual. We use many means to achieve this goal, called belief, faith, doubt, reason, logic, etc. However there is one word that is self-explanatory. The word is realization. The word includes the means as well as the ends. It does not distinguish the means as separate from the ends

When we think of realization or spirituality as a goal, we create a barrier between ourselves and the goal. Thus, we are unable to attain it in the present. However, the reason why we are unable to attain this goal even though we make 'efforts' sincerely towards this future goal in the present is because the only time when this goal is attainable is in the present. Thus, thinking of spirituality or realization as a goal is detrimental to achieving it. Spirituality or realization cannot be compared to an external goal like scoring a 100 in an exam or coming first in a race. Spirituality is an inner goal, so you are in perfect control of this goal, unlike external goals that depend on external factors. In spirituality, you are goal and you are the person working towards it. You are the problem and you are the solution. You are your best friend, and you are your own worst enemy.

The mind is analytical. It prefers a step by step logical approach. It uses the concept of time. According to the mind,

1) Spirituality/Enlightenment/Realization/Detachment is a goal
2) Pains are required to work towards the goal
3) In order to be prepared to take the pains, one has to be convinced t(either logically or by faith) to work towards the goal

Logically, this makes perfect sense to the mind. However, it is this analytical approach and the mind that keeps one from reaching the goal. To realize, one has to look at the whole and not just the parts. One has to let go of the serial thought process based on the past and future that is a creation of the mind and be aware of that which is all at once in a timeless state.

Instead of the 3 steps, there is only one step - Be aware now. Everything else is a by product of awareness. There is no goal for the future and no effort required in the present to achieve the future goal. A goal is something that you work towards in the present with the motive and hope to achieve it in the future. It is this process that keeps one from being aware in the present. Awareness comes spontaneously and without effort to reach it. One has to let go even of this effort to be aware. No effort is required if one is not only aware, but is also aware that one is aware. Then one need not even ask oneself if one is aware, but one is already aware of the answer.

Then comes the question, if all we need to do is to be aware, and if it is indeed so simple, why are most of us not aware? We are not aware because we identify with the mind and its analytical 'problem/solution' approach. We enjoy the drama that the mind creates because life is more interesting that way. We like the pleasure knowing that pain will follow soon after. We like the success knowing that failure too will make its presence felt. We make best friends knowing that these best friends can also become our worst enemies. We enjoy the extreme highs knowing that the morning after we will only be left with a headache. The mind creates problems and then tries to find solutions. When we accept things as they really are, we don't create imaginary problems, and there is no need to find solutions either. Most of our 'problems' are a matter of perception, and when we become aware and change the frame of reference of perception, the problems seem to disappear.

In certain rural areas, there is a perception that a good doctor is one who gives a painful injection. A doctor who tells you that you are fine when you are fine is considered to be useless. Hence, doctors in rural areas of administer injections with placebos (e.g., saline solution) to patients. This is because patients do not feel that they or the doctor has made any 'effort' to cure themselves, and so they cannot get well until and unless they make an 'effort'. The placebo satisfies them mentally, and they get well soon after. Our natural state is a healthy one, both mentally and spiritually, but it is we who create barriers to realization of this natural state. When we realize that we are the cause of the 'problem', we also realize that no 'solution' is required and we become 'cured' automatically.

Absolute - One path to all

People have questions and they are looking for answers. These questions are related to a wide range of topics, such as happiness, success, love, truth, peace etc. Some are able to find one or more of these on their own. However they are unable to see the interconnection between these things. There are many who believe that there is no such thing as an absolute, and that there is nothing that is timeless, unchanging, and permanent. Each goal is relative to others, and when one is attained, another is compromised. They say that there is no standard and everything is relative. Such people have to attain each goal individually. In the process of chasing certain goals, they have trade off other goals. For example, to attain 'success', they have to trade off 'love' or 'truth'. To attain 'peace', they have to trade off success. This analytical approach of dividing and looking at each goal as distinct and mutually exclusive prevents people from attain multiple goals simultaneously. Some people are so used to this conflict that the moment they see that one person has attained one goal, they naturally assume that that person has failed at another.

For example, spirituality is assumed to be the domain of 'saints' and 'sages', so when they see a person who is 'spiritual' they assume that that person has to be poor, and when a person is 'rich' they assume that the rich person must have attained the wealth at the expense of others by cheating and that wealth and spirituality cannot coexist. They think of spiritual persons as introverts or those who living in constant meditation and yoga etc, but when they see a person who is equally comfortable with the inner world as well as the outer, they assume that something is wrong. Some people are able to find peace when they are alone, but when they mix with others, they lose their peace and they also do not allow others to find peace. Others are happiest and at peace with others but they cannot stand to be alone. Some people are able to love select persons and have a romantic or idealistic notion of love for these select persons whom they consider ideal or perfect, but what if those persons do not think of them as ideal or perfect? What if one person leaves? Then we have cases of love that is not reciprocated, which often leads to pain and hurt. Then there is the universal problem of suffering. Why do we suffer? Suffering is on so many levels - physical, mental and emotional. Their questions relate to these aspects. Humanity has so many problems. When a solution to one is attained, another problem is created.

The problem of conflict and imbalance is because of this inability to see the oneness in all. To see the one in the many and the many in the one is the highest knowledge. To see the specialization in the general and generalization in the specialized is both general and specialized knowledge, or what we would simply called 'knowledge'.

What is meditation? It is to be aware of the self directly!

Let us discuss awareness. By awareness, i want to clearly distinguish awareness of the usual kind (of external objects etc) from awareness of the internal kind or awareness of the self. To be aware of the presence of another person, we need to see that person, feel them, hear them or smell them etc, but do we need to see ourselves, hear ourselves or feel ourselves or smell ourselves to detect our presence? How do we know that we exist? Can we know that we exist even without relying on our senses? Our knowledge of our existence is independent of our senses. That 'I' that is our self exists irrespective of whether the senses exist or whether they are functioning correctly. When spiritualists talk of 'knowing the self' or 'awareness of the self' they mean knowing the self directly, without needing to resort to sensory experience or rational thought.

A person who knows from the senses and reason based on sensory input says 'I see myself, therefore i am' or 'i feel myself therefore i am'. He identifies with the sense object that is perceived by his senses. A person who knows from actions and reason says 'i act therefore i am' and identifies with the actor. A person who knows from thought and rational deduction says 'i think therefore i am' and identifies with the mind or the thinker. All of these are indirect approaches of knowing the self. To know the self directly is the state of 'I am.'

What is meditation? Meditation is to be aware of the self directly. Meditation is a state of bypassing the senses and thought to obtain direct knowledge of the self. It is to find your center (not just your extensions such as your arms or legs). Since meditation involves being aware of something that exists independent of the senses, people are advised to close their eyes while meditating. However, the eyes are only a small part of the sensory input. Distractions continue to exist even when the eyes are closed.

In fact, closing one's eyes can create an outward illusion of being in meditation. However, even with the eyes closed, one can be focused on the extensions and not the center. A person who is 'realized' maintains awareness of the self even with his eyes open, even when he is thinking and even when he is acting. He is not only aware of that 'self' directly, he also chooses to express that self through his thoughts, words, actions etc. He may also choose to express the self passively (e.g., in a state of passive meditation). In such a person, the self determines the thoughts, words, and actions and not vice versa. While seeing, thinking and acting, he knows that he is neither merely the seer, thinker or actor. He is aware of the self which is independent. Such a person is always in meditation even when he is not 'meditating.'

Awareness is agnostic to the senses - Meditate with your eyes open

If it is possible to shoot arrows in the dark and hit the target, and if it is possible to play a complex musical instrument like the guitar with your eyes closed, it is also possible to meditate with your eyes open. Eyes open or closed doesn't make any difference because meditation is an exercise of a higher awareness which is agnostic to the senses. Meditation is about awareness. One can close one's eyes while meditating, but can you close your ears also? How about closing your nose also so that you won't get distracted by any smells lingering around? Can you stop your skin from sensing changes in temperature or from itching while you are meditating? Can you stop yourself from passing gas or from yawning while meditating? If not then why close the eyes only? If you can't focus with your eyes open, you can't focus with your eyes closed also. A person who merely shuts his sense organs and pretends to meditate while he is entertaining thoughts pertaining to sense objects is a hypocrite. A yogi can meditate at any time. He can meditate while sipping tea (zen meditation), and even when he is in the pot.

Practise AND Detachment

The mind is restless and turbulent like the wind. It can be controlled by a combination of disciplined effort and detachment. Both detachment and practice of controlling the mind are required. Detachment makes the mind stronger but disciplined practice directs its attention to the present.

Practice controls the mind in the short term and detachment in the long term. Both are required for balance. One cannot be too detached if one is living in the world. So you attach. Then the mind wanders. Then you control it with practice and discipline. If you are unable to control even then, detach. But if you detach too much, you cannot do your work and live in the world effectively. Hence attach again. It is an iterative process. Detachment alone will make you a sanyasi. Detachment with practice and discipline will make you a Karma Yogi.

Standalone intellect that is not actionable is a facet of the ego

Intelligence when restricted to spiritual contemplation also becomes a facet of the ego, as in the case of intelligent as well spiritually oriented persons who use their intelligence mainly on the theoretical level for discussions, debates, theories, arguments and counter arguments. It becomes a form of spiritual elitism. It should instead be actionable intelligence that takes one to realization. The mind should be channelled as a tool to generate actionable intelligence for the fulfillment on one's dharma. When the intelligence is disconnected from dharma and Karma Yoga, it becomes a facet of the ego.

Action - body - Senses - mind - intellect - ego (regular person without awareness)

awareness (that itself has a direct link and control with ego, intellect, mind, senses, body etc) - action (realized)

are the layers (you can represent it better in a circle with action also connecting to the body).

Awareness has a direct link with action, but the ego has to go via the mind, senses and body to the left. In a realized person, there is action with awareness simultaneously, and this creates knowledge, which is stored in a temorary memory (e.g., cache) in such a manner that it can be easily expressed as action.

The realized person does not use the intellect as a standalone module. It is used and controlled only through awareness. The intellect becomes a part of awareness and is operated only through and by awareness.That is how the intellect, mind, and senses remain in control. When a person is aware, he can override the mind, intellect, and senses, and also detach himself from the mind,body and senses. This awareness is existence, truth, consciousness and bliss.

Judging people V/s Judging situations

Judge situations and deal with them effectively. Don't judge people. People are a lot deeper than situations. There is a lot more to people than how you relate to them. Labeling people is the hallmark of the ego. Don't fall prey to the ego. Act in the present according the situation. Don't let your past impressions colour your actions in the present.

There are no 'difficult people' for those who are nonjudgemental. One is better off with an open mind than a judgemental one. Only an open mind sees the other person for what he/she really is and not just one of the 'types' of difficult people.

If one falls victim to the ego game of categorizing others into different categories of 'difficult people', it will have a direct impact on one's personal spiritual growth. This categorizing game is created by the ego to preserve itself and to protect it from attack by others. As the ego becomes better at this categorizing game, it strengthens itself at the cost of the true self. It becomes less compassionate towards others who it treats as outsiders and 'difficult people'. It sees them as 'difficult people' and not fellow human beings who have their strengths and weaknesses. The objective of spirituality is to transcend the ego, not to protect, preserve and strengthen it.


'Difficult people' who challenge our narrow world views help us learn about ourselves and grow spiritually. 'Easy people' or 'Easy going people' who agree with whatever we say and do irrespective of its merit, praise and flatter us, and strengthen our egos create barriers to our spiritual growth.

E.g., to Duryodhana or Dhritarashtra, Vidura would be a 'difficult person', perhaps even a controlling or competitive type of person, and Karna would be an 'easy going person' who always agrees and never argues with him. But Vidura advised Duryodhana to avoid doing things that would lead to his destruction and destruction of the entire Kuru clan and Karna encouraged him on the path to his destruction by supporting all his activities (including insulting draupadi, surrounding and killing Abhimanyu etc) and and gave him the confidence that whatever he was doing was right and he should thus continue along the same path.

Intent V/s Desire

Freedom from desire makes you truly free. It is desire that keeps us looking to the future instead of living in the present. A person who is free from desire can actually experience the present moment and delight in it. He can actually smell the coffee and not just gulp it while reading the newspaper or watching TV.

To start a business is an intent. It is more than a desire. It is more of a conscious choice to fulfil a certain purpose. Desire is more of a temporary feeling. Intent is based on a planned and systematic decision backed by action. Intent is more conscious, and involves awareness. Desire can be at a subconscious or sensory level (e.g., desire to buy a product when you watch an ad for it or desire to watch a movie while viewing its trailer) even without involving a higher awareness. It is more automatic and governed by external stimuli. Intent is towards fulfilling a purpose (e.g., based on your individual dharma). Desire can be mere neediness or identifying a want or need that is presently unfulfilled. Intent is accompanied by belief and faith. A person with intent does not feel unhappy in the present because what is intended is not yet within his grasp. He works his way towards making the it happen while maintaining his faith. He does not feel unhappy because what is intended has not manifested yet.


A Karma Yogi will make a conscious decision with awareness on his goals and objectives with intent and orient his actions to fulfil that intent. However he will also detach himself from the result and hence not feel unhappy over the result. He will quickly move on to focus on the present and continue fulfilling his intent. He does not identify with the end result and focuses only on the intent, goal and his actions towards fulfilling them. Also intent may be more long term so it is never the end whereas desires are more short term so unhappiness is more likely to result.

e.g., for a person whose intent is to have a fulfilling and rewarding job or business, even if he fails in one interview or in one project, he does not give up, saying that his desire was not fulfilled. He will continue to focus on what he can do in the present by improving his skills and continue the process. In the case of a short term desire (e.g., to marry a specific girl, or to pass a specific exam), if that desire is unfulfilled, it seems like the end, and many young people commit suicide because of such unfulfilled desires. A person with intent will appear for the exam better prepared again or try to woo the girl again (if she is not yet married) or move on in life to find someone else who will also love him (the intent being internally focused on him having a good marriage and not focused on the girl who is external). Intent is formulated from the inside based on internal aspects like one's nature, talents, purpose etc whereas desire is focused on external objects that are outside of one's control.

How does one realize the intangible soul?

Realization of the soul means to make it real. How can one make something real when one cannot detect it? First, assume that it exists. Then, act based on that assumption. This process makes the soul real. The absolute, like the soul, is an abstract concept. Any abstract concept can only be 'made real' because it is not real on its own. It is abstract, formless, and intangible.But when a human being acts as if the soul is real, the soul is expressed through the human being and is thus 'realized.' Each human being is a universe in himself/herself. So if the human being believes in something or does not believe in something, it affects its expression or even existence (in due course) in that human being.

This process is not blind faith. It is more like an experiment to test a hypothesis. It takes an open and scientific mind to try an experiment like this. It is not an experiment using any apparatus other than the self itself. If the question on the soul's existence means something to you, please try this experiment, and share the results. The mind is agnostic to the soul, but when it is 'gnosticized' through an assumption, it is optimized and prepared to detect the soul and execute/express it.

To detect something, you need to first characterize it. The soul cannot be characterized easily because it is abstract, intangible and formless. Hence, you need to assume it exists and based on that assumption, deduce what its existence would mean to you and how its existence would manifest itself in you. Then you need to act according this deduction. This will bring about a transformation in you and you will no longer view yourself self as mere mind and body. Thus, your identity will expand to beyond the mind. Only then will you be able to detect something that is beyond the mind. To detect something that is beyond mind, you first need to transform yourself to beyond mind so that you can detect it. As long as you operate from the mind and the senses alone, you will remain agnostic to the soul.

If a human being does not choose to express the soul, it does not express itself and remains hidden. If a human being chooses to express it, it become manifest, as in the case of many 'great souls.' If a human being chooses to deliberately hide it, it becomes vestigial with time. Take an example of an inborn gift or talent. If it is expressed willingly and nurtured, it develops. If it is deliberately ignored and discouraged, it is lost. A person cannot detect whether he has a talent for singing or not until he sings. He cannot merely 'cognize' this talent without first expressing it. He can cognize talent in others when they sing, but either way, the singing is required. Without the expression, the talent is just abstract and intangible and it goes undetected. In contrast, if this talent is curbed by a false belief that it does not exist. If one is discouraged and disparaged when one tries to express this talent each time, then this talent dies a slow death. The person himself buries it due to the fear of being disparaged. Much later, when he realizes his mistake and tries to express it after burying it, it loses its sheen and is not the same as it would have been had he expressed it earlier.

The Soul is intangible, the mind is agnostic to the Soul

The Soul is intangible. Let us take an example to illustrate how the tangible and the intangible come together to shape 'reality'. There is a software architect. He comes up with an algorithm. A computer programmer writes a first piece of software code based on the algorithm in Java Script and uploads it on a server. Another computer programmer writes a second piece of software code based on the same algorithm in C++, and stores it on a pen drive. The first piece is executed on visiting the programmer's website on the client with a 3Ghz processor. The 2nd piece is executed by reading the pen drive and executing it in a Netbook with a 1.66 GHz processor.

Now does the processor cognize the algorithm or the architect? Is the processor aware of the computer programmer who wrote the program or the architect who devised the algorithm? The answer is NO, because the processor does not have the capability to cognize the algorithm or the architect. It only executes any instructions that are loaded on it independent of the algorithm or the architect. Essentially the hardware is a generic hardware that is AGNOSTIC to the algorithm. It is not entirely agnostic to the programming language, because it needs an interpreter and/or compiler to run that language, however it is entirely agnostic to the algorithm and the architect. Hence, the outcome or cognition happens at a tangible level, but it needs the intangible to derive the result. Despite this, the body and brain (hardware) cannot cognize the algorithm or the architect. The mini can at least detect the pen drive, but the Java Script runs automatically when the laptop connects to the server through the internet.

The mind lacks the capability to cognize the intangible soul when it loses its connection with the network and the server. However when it connects to the server and to other computers on the cloud. it acquires more capabilities and expands to acquire more and more characteristics that allow it to express more of the intangible. Such a mind that recognizes its limitations acts more as a connecting device and a thin client rather than a supercomputer that is limited not by the hardware but by the software (that has a lot of powerful capabilities in terms of power and speed, but runs useless software or software full of bugs that does not utilize the hardware capabilities and gives incorrect and undesirable results).


The algorithm can be likened to a function, or at a higher level, purpose. Our limited self is agnostic to the purpose or intent, and it simply executes actions without reference to the higher purpose. The body executes the actions but it does not get affected, but the mind has access to incomplete information and it jumps to incorrect conclusions based on the incomplete information. The mind is the aspect that creates and causes pain and anguish even when the body does not.

Agnosticism is to be expected (no surprise) due the limitations of the mind to perceive something that is beyond the mind. That is why there is a need for an awakening that involves transcending the mind. Even if we are born with an innate awareness that we are not just the body or mind, we tend to forget this due to conditioning from parents, friends, teachers and society in general that treats us as mere bodies or minds. We are constantly judged based on physical and mental characteristics by society, so how can we believe that we are something more?


There is a difference between understanding a concept or formulating a concept and cognition. Cognition is to detect and be aware of something. That something should correspond to something that is not just a mental formulation or something that is internal to the mind and body. Of course, the mind comes up with ideas and concepts that are intangible. However these ideas and concepts exist purely in the mind. Cognition is not mere ideation or evaluation of concepts. It is to detect and be aware of something that exists outside of and independent of the mind. When the idea is converted into something more than a mental formulation (e.g., into a software, a design on a piece of paper, or a prototype that is more tangible), the mind can cognize it, not directly from another mind, but from the tangible expression (e.g., on the paper, physical model or computer). Emotions are formed due to external stimuli from the senses, information obtained by external sources, or reflection of past memories or conception of future events that are all accessed within the mind by the mind itself or in combination with the senses. Of course,detecting emotions is within the scope of the mind because emotions are a creation of the mind either on its own or in combination with the body. However the mind lacks the capability to detect something intangible that does not exist only in minds or that is independent of minds. Hence the mind is agnostic to a soul.

Mohandas to Mahatma - Experiments with Truth

Who was M.K. Gandhi? Indians know him as 'Bapu', or the 'Father of the nation.' What makes him so? Was it his experiments in the political field? Or was it his experiments in the spiritual field? He is known as 'Mahatma' Gandhi. However this title actually pained him deeply, and he did not attach much value to it. Gandhiji's goal that he had been striving to achieve for decades, was none other than Moksha, or self-realization. His life's journey was a quest for truth itself, as the sovereign and eternal principle. Gandhiji placed Truth above any perception of God. He worshiped God as truth only, not in the form of deity. His goal was the absolute truth, however until he was able to realize the absolute, he held on steadfast to the relative truth as conceived by him. This assumption of relative truth as it occured to him at any given point in time, and acting on it constituted his 'Experiments with truth.' Depending on whether his experiments failed or succeeded, he modified his perceptions in accordance with reality.


Some people think that he was born a Mahatma and was some kind of superhuman person. He was anything but superhuman. His human flaws made his achievements all the more exemplary. Gandhijis experiements in his early days saw him eat meat, steal coppers from servants, smoke cigarettes, steal gold from his brother etc. He was able to forgive himself and develop the courage to move on despite numerous failings. He undertook penance for his failed experiments. He took full responsibility for stray incidents of violence in the freedom struggle during movements of noncooperation initiated by him and fasted as penance. Other leaders would have just blamed others but that was not Gandhiji's style.


Gandhiji's qualities are relevant in today's times as much as during the freedom struggle. He was the first leader to walk the talk when it came to Christ's teachings of turning the other cheek. He appealed to people's sense of morals, ethics and justice instead of using violence. In that sense, he had great faith in dharma even when everyone else believed that only might is right. He is one of the greatest leaders the world has ever seen to live the messages of equality, tolerance of all religions, compassion, and justice. He changed the country and the world, one person at a time. He was able to do this by changing himself. He developed the ability to control his own mind and senses through his experiments. Also, he was a Karma Yogi who performed actions never for his selfish motives but for the well being of all including those who persecuted him. This gave him tremendous mental strength and equanimity. He pointed out similarities in the teachings of the Gita, Bible, Koran etc and contributed immensely to harmony among people from different castes, religions, and communities.

Bayon temple - God in Symbolism

I visited Cambodia recently, where i visited a lot of temples with a combination of Hindu and Buddhist influences. Due to the various wars that ravaged the country, each time the victor desecrated the idols and replaced them with his own. Hence the temples are beautiful, the carvings are exquisite, but the shrines and empty or desecrated. In some cases there is a recent idol of Buddha just to mask the emptiness.It gave me a glimpse of 'a world without God' by visiting temples without idols or shrines. People walked into the shrines with shoes. Some tourists even sat inside and drank beer. A local was distributing agarbatis to light in front of a Buddha idol, saying 'pray buddha' and then asking for money and he was also selling beer. Some tourists stepped on the holy symbols (representing shiva, shakti etc) thinking them to be just unusually shaped stones. A world without God.

But amidst all this, i found God amidst symbolism in the Bayon temple.

http://en.wikipedia.org/wiki/Bayon

At the Bayon temple, God was not in the idol, but in the temple itself. As i walked through the passageways and glanced at the 37 'face towers' and 200 smiling faces built into the temple itself, i realized that this was an ingenious way of preserving 'God' and what God represents in an indirect manner, so that miscreants could not easily destroy it. There are many paths and many ways to reach the same point from different directions indicating that there is no single path to the destination. There are faces in each direction and they can be seen from different angles.

From outside, it looks just like some stones, but if you look carefully, each of the towers is made up of human faces in each direction. The doors are like a reflection of a mirror from a mirror. Each tower ends with a lotus on top. In Buddhism,a lotus is synonymous with peace and equanimity. In my view, it represents various Bodhisattvas who attained peace. However the central tower does not have a lotus on top. It is the highest and there is a hole that allows light to shine right into the tower. In my view, this represents enlightenment, which is even above peace. An enlightened being is ready to even disturb his/her own peace to spread light to others.

A new era

The world is moving towards a new era of peace, growth and prosperity. As science and spirituality progress side by side, the human becomes more and more divine and the divine becomes more and more human. Humans stop blaming fate and God for circumstances and events and take charge of their lives. People keep climbing the pyramid of needs from physical, biological and emotional needs towards self actualization. Individuals work together for the benefit of the whole and in the process, in their own best interests. Nobody needs to engage in acts of violence for any reason. Human love will become divine and divine love more human. Each day brings with it great joy and excitement, and each action is inspired.

Importance of being cheerful

How often do you

a) make others feel good about themselves?
b) ask others to make you feel good?
c) expect others to make you feel good?
d) accept positive gestures from others?
e) make yourself feel good?

The answers to these questions will give you insight onto your level of cheerfulness. If you make yourself feel good and share those good feelings with others, accept positive gestures from others, but at the same time do not feel disappointed when they are not given. If you also don't hesitate to ask for positive gestures once in a while from your loved ones, you can stay cheerful and spread that cheer around!

What is awareness?

Awareness is an expression of the self in its pure form in the present or in the now. It is a natural state. A person who is aware in the present sees himself, others and events for what they are, naturally. An experience with awareness is known as realization. Action with awareness is called Karma Yoga. Awareness is cultivated by detachment from the limited self (including the body, mind, and thoughts) and observing them in a continuous manner, knowing that the observer and the observed are one.

Yoga - union with the divine

The word 'Yoga' is typically associated with complex postures or asanas (that form a part of Hatha Yoga). However, it actually means union with the divine or the universal self. The approaches for attaining union with the divine are the various paths such as Karma Yoga, Bhakti Yoga, Jnana Yoga etc. These paths are explained in the Bhagavad Gita. The Gita also explains that the result of all these forms of yoga are one and the same. The wise know that these paths are all 'Yoga'. The state or realization obtained by one who follows the path of Karma Yoga and one who follows the path of Jnana Yoga are the same. If the word 'Yoga' is not associated with Karma Yoga, Bhakti Yoga, and Jnana Yoga, the words that are left (i.e. Karma, Bhakti, and Jnana)are very different in meaning. Karma means action, Bhakti means devotion, and Jnana means knowledge. These words on their own have a limited meaning. However when the word yoga is added to these words, each of Karma Yoga, Bhakti Yoga, and Jnana Yoga becomes similar to the other. The word Yoga has this unifying effect. A person cannot attain Yoga merely through action, devotion or knowledge. However, the combination of the three when applied in an integrated manner leads to Yoga. The message of the Gita is not merely desireless action, devotion to God, or knowledge. The message is to perform actions with devotion and universal love in a manner that leads to knowledge by realization. These paths have synergies that in turn lead to the ultimate goal, which is Yoga or union with the divine. A person who strives for union with the divine through one or more of these paths is known as a Yogi. Once the state of realization is attained, the path that led to it becomes immaterial. No matter which path the person followed to attain union with the divine, the person is known simply as a Yogi.

Karma Yoga v/s Nishkama Karma

Karma Yoga, one of the paths towards union with the divine outlined in the Bhagavad Gita, involves a lot more than just Nishkama Karma or 'desireless action'. Karma Yoga is action that is inspired from within by devotion, universal love, surrender to the divine, and the highest knowledge and wisdom. A lot of people seem to think that the essence of Krishna's message to Arjuna in the Gita is 'Nishkama Karma' or 'desireless action'. Then they go on to argue that no action is possible without desire and hence Krishna's message is impossible to implement. In an interview with Sify, Gurcharan Das equates Karma Yoga and Nishkama Karma by saying "Lord Krishna advocates Karma Yoga or Nishkama Karma. The idea of an action for the sake of an action and not for the reward is very attractive."He then dismisses Nishkama Karma saying that it is 'as idealistic as Marxists notion of equality' and it is not practical.

For someone who has spent so many years doing practically nothing except read the Mahabharata, Gurcharan Das seems to be quite ignorant of the Bhagavad Gita and its message. However, he seems to justify his ignorance of the Gita by saying that it is not important because "Gita was originally not a part of the Mahabharat. It was placed in the epic later only because of the Vaishnavite influence on the epic." Presumably according to Das, the Mahabharat is practical enough for him to devote a substantial portion of his life in reading it and writing a book on it, but the Gita is not practical or important because "Gita was originally not a part of the Mahabharat." In his book "The Difficulty of being Good: On the Subtle Art of Dharma”, the core message, as mentioned in the title, is that it is difficult to be good. Moreover, it is difficult to even determine what is good, righteous or what is one duty, because "Dharma is sukshma or subtle." Essentially, the book concludes that after reading the Mahabharata, one is as confused about the notion of Dharma as he was before reading the Mahabharata, and the only conclusion that can be drawn is that 'Dharma is subtle.'

This conclusion comes as no surprise, because the Mahabharata, and the world itself appears to be chaotic, unjust, and unfair to a person who is ignorant. The characteristics of Rajas and Tamas outlined in the Gita can only lead one to believe that selfishness is virtue, and that the world is meaningless. The way to knowledge and wisdom is by reading and applying the message of the Bhagavad Gita. By considering the Gita to be unimportant and impractical, the only thing Das has managed to succeed in doing through his book (apart from increasing his fame and bank balance) is to publicize his ignorance and inability to live a righteous life based on 'Dharma'. The easiest way to wash ones hands of the blame for leading a selfish life motivated only by greed, envy, and desire for power, success and fame is to say that to be unselfish is not only unimportant or impractical, but impossible.


Whereas Das tries to justify his own corporate excesses as relatively selfless by outlining the excesses of Wall Street, Ramalinga Raju, and the Ambanis, other people's excesses do not absolve him for his inability to lead a selfless or righteous life. It is easy to quote paragraphs from English translations of the Mahabharata and separate the quotes with random thoughts and opinions (which are plentiful), but it is a lot more difficult to read the Bhagavad Gita, internalize it, and apply its message in daily life. To understand Karma Yoga and the message of the Gita, one has to become a Karma Yogi. Merely reading pages of text,quoting from them, acquiring fancy degrees and designations, mental contemplation, and writing verbose books cannot make a person learned. The paths of Knowledge and action are one.

Innate goodness

Is there such as thing as evil? Are some people pure evil? I believe in the innate goodness of people. A newborn child is inherently good. The reason why people turn to evil and perform evil deeds is because they have a reached a point where they think that any good deed performed by them cannot overcome the effects of past evil deeds. From then on, they lose faith in life altogether. However, if given a chance to erase the effects of their past deeds and start a new life on a clean slate, anyone will take it. If an evil person is forgiven and given a chance to lead a new life that is free from the repercussions of past evil deeds, he will give it his best shot and try to make it work to the best. Everyone wants the same basic things like having a family and being loved. Nobody wants to die alone.

Karma Yoga - easy or difficult?

Among the various paths outlined in the Gita, Karma yoga is spoken by some as the easiest way (or that of the beginner)and by others as the most difficult and cumbersome way (e.g., one that takes the maximum time). Is Karma yoga easy or difficult for you? Do you want to be a Karma Yogi? Judge for yourself.

The essence of Karma Yoga is

1) Do your duty and detach yourself from the results and outcomes
2) Maintain a balanced mind and control your senses
3) Do not be overly affected by opposites of pleasure and pain, success & failure etc


These concepts are simple enough to be understood by one and all. One need not practice rigorous austerities in remote locations, spend hours chanting names or verses, singing devotional songs etc. One need not contemplate on finer aspects of the scriptures or analyze complex philosophical concepts of the nature of the Absolute Reality.


Anyone can practice Karma Yoga if they follow the above 3 guidelines. They are not as simple to practice as they are to understand. However, according to the Gita, one can control and balance the mind by the right effort and discipline, and by practicing detachment. With some practice, Karma Yoga can be attained by anyone, and it is essential to fulfil the dharma of every individual. Without doing one's dharma and transcending Artha and Kama, one can never attain Moksha.

The 'big picture' of the Gita - more than just text

When a pupil is instructed by a teacher, the pupil learns from all his senses. Hence importance is attached not only to the words used by the teacher, but also to any visual aids, illustrations, body language, tone of voice, musical intonation, emotions etc. In the Bhagavad Gita, Krishna instructs Arjuna on the path of Karma Yoga to help him perform his duty and attain the highest human goal while doing so. The gita is not a telephonic conversation or a mere internet chat where only the text is sufficient to convey a message. It is the 'Song of God' delivered and performed by God himself to his devotee to help the devotee realize perfect devotion to the Lord. In the Gita, the message of Bhakti is not just a verbal message but one that is felt and realized by Arjuna in the presence of the Lord himself conveying the message of devotion to the Lord in his spectacular divine form. Hence the words alone do not give the full picture of devotion to the Lord.

The message of Bhakti in the Gita has to be realized as Arjuna did, in the presence of Krishna. Furthermore, Krishna gives divine vision to Arjuna and Arjuna perceives Krishna in all his divine splendour in subsequent chapters related to the divine forms of the Lord. Hence the words in these chapters cannot be grasped truly without the divine vision that Arjuna experienced, or the divine love experienced by the lord's relatives, friends and disciples in their personal interactions with him. The path of Bhakti which was taught by Krishna to Arjuna was ideal for the situation because:

1) Arjuna was already close to Krishna who knew him as a relative, a close friend and a guide and trusted Krishna completely.
2) Arjuna's personality was suited to devotion because he was emotional and highly devoted to people who were close to him and whom he trusted such as his brothers, his cousin Krishna, his grandsire Bhishma and his guru Drona.
3) There was very little time to resort to other methods such as meditation and contemplation because Arjuna was in the midst of a battlefield where his role was crucial.
4) Krishna bestowed divine vision on Arjuna which enabled him to not just perceive an abstract infinite being, but a supreme all attractive and all powerful personality with infinite attributes, but yet beyond all attributes.

Thus, the words spoken by Krishna were substantiated by Arjuna's vision as the words were being uttered in real time. It is human nature to learn by experience and based on what you see and not based on what you hear or what you read, hence a mere reading of these verses or a hearing from a 'guru' without a glimpse of the divine will not result in the realization of bhakti the way it worked for Arjuna in the physical presence of the Lord. During the war, Arjuna was constantly aware of the presence of the lord as his charioteer and guide. However this path of Bhakti taught by Krishna to Arjuna is the least ideal path for those who have not had a glimpse of Krishna even in his human form, let alone in his divine form in all his splendour. This Bhakti cannot be realized by humans who are not bestowed with divine vision or those who have not heard the divine flute playing or the melodious voice of the all attractive lord. Hence the only paths that suitable for the world of today in absence of contact with the avatar or human form of the lord are those of Karma Yoga, Jnana Yoga and Raja Yoga, which are taught by the lord himself.

Chanting the names of the lord and visualizing the forms of the lord and his pastimes, and worshiping idols helps to control the mind, however taming the mind alone does not lead to self-realization. Only the performance of action as Karma Yoga with balance and equanimity even in turbulent situations can lead to self-realization as it did for King Janaka and others. Even chanting the name of the lord or singing bhajans with a motive to praise him and reach him in his divine abode is not Karma Yoga, due to the underlying motive.

Those who refrain from performing their worldly duties towards themselves, their families, their countries, and the world at large and those who live vicariously in their thoughts under the guise of 'Bhaktas' are nothing but hypocrites. Idol worship or chanting names is mere attachment to a limited form such as a word or an 'idol' and not devotion to the infinite and all-encompassing lord who cannot be understood or realized through a limited idol or name. The lord is present in all living beings and the entire universe is present in the lord. This cannot be realized through a name, song, image or idol.

Dealing with difficult situations

We may find ourselves in a difficult situation where we may have to negotiate with a person who is uncooperative, angry, and unwilling to negotiate. A situation like this is a test of one's character. It is important to detach oneself from the situation and not react. The easiest thing to do while dealing with a difficult situation or person is to react either by striking back, giving in, or breaking off the relationship. But this leads to a vicious cycle that leads to more action and reactions and the actual problem is not even addressed in this cycle and the parties remain as far from a settlement as they were in the beginning. If one does not remain detached, it is easy to get swayed by emotions and trigger off the vicious cycle of action and reaction.

Once set in motion, it is very difficult to stop the cycle. When one party feels ill-treated by other, a new set of actions may be initiated with revenge as a motive. Revenge is a cycle which only culminates when both parties emerge as losers. Hence, it is important to detach oneself from the situation before it gets out of hand, and before revenge becomes a motive.

Ekalavya - Nirguna v/s Saguna

Ekalavya meditated on a concept of his 'Guru' Drona, learnt his lessons in archery in the Master's absence, and mastered the art. When his 'Guru' desired the thumb of Ekalavya's right hand as a fee,Ekalavya willingly sacrificed it. He demonstrated to the world what an aspirant could achieve in life if he has faith and respect in his master (even in his absence) and pursues his efforts.

While Arjuna had personally mastered archery from Drona, Ekalavya achieved equally impressive skills while meditating on the concept of his 'Guru' without his personal involvement. If he could not accomplish a particular technique, he would think about his 'Guru', present his problem and would wait in meditation till a solution appeared in his mind. He would then proceed further. Ekalavya's guru was without personal attributes, and Arjuna's guru was a person with attributes. However Ekalavya acquired skills matching or exceeding Arjuna's by faith and devotion. This story teaches us that faith opens doors to knowledge and gives answers even to the most difficult problems. It also teaches us the same results can be obtained by meditating on the formless as by devotion to the personal form with attributes.


Those with minds entered into Me, who unitively meditate
on Me, with a fervour pertaining to the Supreme, those
according to Me are the most unitively (attuned)in yoga.

But those who meditate upon the Imperishable, the
Undefineable, the Unmanifested, the All-Pervasive
and the Thought-transcending, the Firmly-established,
the Immobile, the Constant,having restrained all sense-aggregates,
regarding all with equalizing understanding, interested in the
well-being of all creatures, they reach Me too.


The 'Guru' Drona acknowledges that Ekalavya could seriously challenge Arjuna's status as the supreme archer, hence he asks for his right thumb. In this case, the 'Guru' is partial to the student who is devoted to him as a person and not to the student who meditates on a concept of him. The Lord however is not partial like Drona.

The only reason why he advocates the path of personal devotion to Arjuna is because Arjuna is more suited to this path, as proven by his devotion to his Guru Drona. In fact, Arjuna is so attached to the personal form of Drona that he is unable to come to terms with the fact that Drona is his worst enemy, and that Drona needs to be killed in order for justice to prevail. For a person with a different disposition, who attaches less significance to personal attributes, a different path would be more suitable.

Further, Krishna was personally present along with Arjuna throughout the war. Hence it made more sense for Arjuna to practice devotion to the personal form of Krishna rather than an abstract and formless concept, because guidance from the personal form would be instantaneous. Meditation on the formless would not be possible during battle, hence he would have to surrender to the personal form of Krishna with unwavering faith in order to perform his duty during the war.

Faith and Creation

Creating something new begins with a leap of faith. A leap of faith is not required to extract information, but it is required to create something new. One needs a certain amount of faith to even experiment with something new. A total absence of faith will keep one cautious and fearful of the unknown. Hence a person who lacks faith will only try things that have been verified in the past and lead a limited life. Creation or creativity will be even more difficult because the logical and rational left brain brain does not have any logical explanation for creativity, which is a right brain activity. Having blind faith that is not substantiated by either an external verification, third party verification, experience or insight can prove to be detrimental. However a total lack of faith in anything that is not directly verified is also detrimental. A balance of reasoning and faith is required to try some thing new and be successful at it.

In the Mahabharata, the first leap of faith that Arjuna takes towards becoming a good archer is his faith in his Guru. He trust his teacher and follows his instructions to his best, without any doubt. When the Guru asks him to do something, he does that and only that. When he asks him to aim at a bird, he focuses only on the bird and nothing else. This is because he has 100% faith in his teacher and he is able to follow his instructions to the fullest. The others who lack this level of faith are unable to follow the instructions perfectly. His teacher was an accomplished archer and his teacher was Arjuna's well wisher, so his faith was based on reason and not blind.

Further, when he heard that his brother Bhima was eating in the dark, he deduced that the relative positions of objects are constant irrespective of the amount of light. Bhima said that he knew where the food was and where his mouth was, and he could eat irrespective of whether it was bright or dark. Arjuna was inspired by this and started practicing archery in the dark. This was based on a third party experience on an unrelated activity, but Arjuna's right brain was able to have faith that if Bhima could eat in the dark, he could shoot targets in the dark. With due practice, he was able to develop the new skill of archery in the dark. This would have not been possible without the leap of faith that led him to try some thing new.

Chicken-egg problems and Dharamsankats

We are familiar with situations, such as "You can’t have chickens without eggs. And you can’t have eggs without chickens who grow up to be hens".

To better understand its metaphorical meaning, the question could be reformulated as: "Which came first, X that can't come without Y, or Y that can't come without X?" One real-world example in which the chicken-or-egg question helps identify the analytical problem is :A graduate cannot get a job because he has no experience, and cannot get experience because no one will give him a job.

Dharmasankat is a term in Indian religious and spiritual contexts implying a moral or ethical quandary, where choosing any of several options would result in a breach of one's dharma. In the Mahabharata, Arjuna was faced with a Dharamsankat when he had to choose between killing his relatives and allowing them to usurp all his rights and spend his life roaming around forests. How do we get around such Dharamsankats and Chicken-egg problems?

When we ask a question, such as 'what comes first, the chicken or the egg', our perception that one has to come first limits the possible answers to either the chicken or the egg. However there is no black and white answer to the question. Even more fundamental than the chicken or the egg is an entity that has the capability to create another entity similar to itself. This entity is present in both the chicken as well as the egg. When we view life's situations in black and white, we are perceiving them on a very superficial level. We really need to dig deeper beyond narrow views to transcend opposites and avoid being flummoxed by paradoxes.

Coming to the question of how to solve the Chicken egg problem. According the 2nd habit in Stephen Covey's book, all things are created twice - a first creation in the mind, and a second physical creation. Creating a world in which the Chicken egg problem does not exist is possible using the imagination, because there are no limitations to imagination. Or imagining a situation where the problem is solved already is possible. Although the solution may not be yet possible in the physical world, it is possible in the imaginary world. Once the first creation is complete, the second creation also eventually becomes possible.

Draupadi's question

"Go and ask that gambler, whom did he lose first, himself or me? Bring me the answer."

"My husband was summoned to this assembly and though he possessed little skill at dice, he was made to play with skillful, wicked and deceitful gamblers. How can it be said that he made the stakes voluntarily? Having lost himself first, how could he stake me?"

"O Kurus, I, the wedded wife of king Yudhishtra the just, ask you one last time! Tell me now if I am a serving-maid or otherwise. I will accept your verdict whatever it be."

"I have already said, O blessed one, that the course of morality is subtle.", said Bhishma.

These were the questions of Draupadi to the elders. Even the eldest and most respected Bhishma could not come to a conclusion. This question is key to understanding the principles of dharma in regards to the respect and dignity of a woman. The answer was decided not by any of the elders who the question was posed to, but by Duryodhana and Dushasana based on 'might is right'. However the principles of Dharma and not based on might. They favour the innocents and the weak. The lord Krishna himself is the guardian of dharma and he says in the Bhagavad Gita:

"Whenever virtue declines and unrighteousness rises, I manifest Myself as
an embodied being. To protect the good, to destroy the
evil and to establish righteousness, I am born from age to age."

Krishna manifested himself when adharma was at it's peak. By coming to the rescue of Draupadi, the lord indirectly answered Draupadi's question. The actions of the Kauravas were the peak of adharma, and they had no right over Draupadi. She was not a slave, and Yudhishtira had no right to stake her, whether he was a slave or not. A husband's duty is to protect and care for his wife. By staking her in a game of dice, he was not performing his duty as a husband, and in fact he was doing the exact opposite by treating her as an object. A husband and wife are bound to each other by love and mutual respect, and the holy rites of marriage. They are not each other's property. Neither is possessed by the other. The moment a husband ceases to perform his duty as a husband, he violates the sacred institution of marriage and no longer deserves the respect of his wife. Despite Yudhishthira's violation of his duty as a husband, Draupadi did not withdraw her respect or love for her husband. When asked for a boon from Dhritarashtra, she asks for her husbands to be set free and does not ask for her own freedom. This speaks volumes for her loyalty to her husbands and her noble character.

Deceived or led into wrongdoing?

We should be careful in choosing who we believe or who we are led by, and what their values and intentions are. Drona is deceived into making attempts to capture Yudhishtira alive believing that Duryodhana is going to set him free and give him half the kingdom. Whereas actually Duryodhana wanted to make Yudhishtira his slave and end the war in his favour. The Samsaptakas were also deceived into accepting Duryodhana's plea to take Arjuna away from the battle area so that Drona could launch the Chakravyuha and capture Yudhishtira alive. They were promised by Duryodhana that he would set Yudhishtira free. However Duryodhana had no intention of doing so. We may be performing actions with noble intentions but if our assumptions are false or if we are deceived by trusting others with evil intentions, our actions will amount to evil, even if we perform them with seemingly noble intentions. We must choose who we are led by and who we trust judiciously and not based on a pretense of friendliness or hospitality.

To be harsh or not?

We may find ourselves in a position such that we are required to mete punishment to someone for his wrongdoing. This may be a child, a relative, friend etc. Due to the person being young, or related, or close, we may go down soft on them. However, in certain cases, the manner in which we deal with them may have disastrous consequences for the wrongdoer as well as the wronged. In the Mahabharata, Jayadratha the king of Sindhu and brother-in-law of Duryodhana wrongs Draupadi and the Pandavas by abducting Draupadi in the Pandavas absence. Yudhisthira and Draupadi go lenient on him by insulting him (shaving off his dead) but not injuring or killing him. Yudhisthira was under the impression that the insult would make him realize his mistake and he would refrain from repeating such acts. He also did not want to harm him since he was a relative.

On one hand, the pandavas swore to kill Duryodhana, Dusshasana and Karna for their insults to Draupadi and on the other, they let go of Jayadratha who abducted her with the intention to dishonour her and steal her from the Pandavas by force. However the result of the Pandavas decision to let Jayadratha go after insulting him was that Jayadratha felt greviously humiliated and vowed revenge on the Pandavas. He sought a boon from Lord Shiva to hold the Pandavas at bay in battle for one day. He used this boon on the thirteenth day of battle when Arjuna was away and Abhimanyu entered the Chakravyuha. He prevented the Pandavas from following Abhimanyu and left him alone and defenceless inside to be killed by the Kaurava warriors. Thus, Yudhishthira's lenient manner of dispensing justice led to the death of his nephew. Eventually Jayadratha is anyway killed by Arjuna in battle with great difficulty. If Krishna would have not intervened to help his dear friend, Arjuna would have had to self-immolate due to his inability to kill Jayadratha.

Bhishma attains Moksha?

One question that is one is left with in the Mahabharata is whether Bhishma attained Moksha on choosing his death. His attaining Moksha would depend on

1) Krishna's will and Bhishma's devotion to Krishna
2) His suffering and working out of seeds of his karmas
3) His last thoughts


Bhishma was a devotee of Krishna. He recognized Krishna's supreme status in the Rajasuya yagna. He was very pleased when Krishna charged at him as death at the hands of the lord would liberate him. However that did not happen because Arjuna prevented Krishna from doing so. Bhishma knew that Krishna is the beginning, the middle and the end. However, despite knowing this, he was forced to fight against Krishna and his beloved disciple Arjuna in favour of the Kauravas. This was due to the seeds of his previous karmas.

The main karmas of Bhishma's life were

1) His vow of celibacy taken due to attachment to his father - This had disastrous consequences for the Bharata race. If his loyalty for Hastinapur and its subjects had been more that his attachment to his father, he would not have taken this vow that led to the ascendance of incompetent rulers to the throne. He also went overboard by saying that he would see the image of his father in any person who ruled Hastinapur. This he almost made himself a slave to the kings and bound himself to do their bidding for life.

2) The insulting of Amba - This led to her vow to kill Bhishma no matter how many lives it would take. She had done no wrong, but due to Bhishma's self-imposed vow, she was rejected, humiliated, and abandoned. This drove her to suicide.

3) The silent witnessing of draupadi's humiliation - Despite knowing that Draupadi looked up to him for protection, he sat quietly due to his own self-imposed loyalty for the King. If he had only recognized that dharma was more important than his interpretation of his vow, he could have prevented this. However this itself was a payback for his earlier karma of taking the vow.

4) His wounding in all parts of his body by Arjuna's arrows - This event is similar to the crucifixion of Christ. He had to suffer innumerable arrows and lie on a bed of arrows. This suffering led to the working out of his karmas, loss of identification with the body (and identification with the eternal soul).

This was done with the assistance of Shikhandi (Amba reincarnated) and he thus got the payback for this karma in the very life itself. The payback for the silent witnessing of draupadi's humiliation was that he had to fight for Duryodhana against his beloved Pandavas and bear the humiliations of Duryodhana and Shakuni while fighting for them when they taunted ceaselessly him for his inability to kill the Pandavas or win the war for them.

Thus Bhishma was able to face the consequences of his actions in the same life itself. Also he recognized Krishna as the Supreme being and surrendered to his will. He also surrendered to the will of Krishna by telling the Pandavas the secret to vanquishing him in battle. Finally, since he was able to choose the moment of his death, he chose to die while seeing and thinking of Krishna alone. Due to this devotion, surrender, willingness to suffer the consequences of his actions in this very life (even if they were terrible) and thoughts of Krishna, he attained Moksha.

Moksha is the ulimate goal of human existance, and one must be willing to pay the price of taking responsibility and owning up to the consequences of one's actions in order to attain Moksha.

What are the characteristics of a balanced individual?

When a man totally abandons desires of the heart such as sense objects and is content in the self, he is called a Sthitpragya. He is unhurt by adverse situations and treats honor and insult the same. His mind does not hanker for happiness, and does not have fear, attachment or anger. He is not attracted to that which is pleasant or repelled by that which is unpleasant. He detaches his senses from sense object the way the tortoise withdraws its limbs. He is tranquil in heat and cold, pleasure and pain, honor and dishonor and is ever steadfast with the supreme self. He sees action in inaction and inaction in action.

Yajna

Yajna means sacrifice, selfless service, unselfish work, Seva, meritorious deeds, giving away something to others, and a religious rite in which oblation is offered to gods through the mouth of fire.Human beings are bound by Karma other than those done as Yajna.The one who does not help to keep the wheel of creation in motion by sacrificial duty, and who rejoices in sense pleasures, that sinful person lives in vain. As the ignorant work with attachment (to the fruits of work), so the wise should work without attachment, for the welfare of the society.The wise should not unsettle the mind of the ignorant who is attached to the fruits of work, but the enlightened one should inspire others by performing all works efficiently without attachment.

When an offering is made to others, the motivation of the person making the offering determines whether the offering is yajna or just another selfish act. Some people avoid offering anything to others. They would rather have their financial and other resources lie rotting and be totally underutilized than share them with others. Others have no hesitation in offering financial or other assistance, but only to family, relatives, friends, or flatterers. If the motive is to gratify your own ego, put yourself on a higher moral ground, or expect a favor in return in the future, it is just a selfish act. The criteria on offering assistance to others should be based on who actually deserves the assistance the most. Who will it benefit the most? Can the assistance lead to a transformation in the lives of others, or will it just be a temporary cushion. The wise know that by genuinely offering service and assistance to those who deserve it, and those who will benefit from it, they are doing what is in their best interest automatically without expecting a specific favor or benefit as such. Performing actions in the path of dharma with the spirit of yajna is the right thing to do. How it will benefit the individual is impossible to predict, but that is left to god. Yajna is the essence of Karma Yoga. It is about doing the right thing with the right spirit and trusting god to handle the rest.

What determines one's duty in modern times

Since the caste that one is born into has little relevance today, and one's nature or behavior is not only governed by the caste that one is born into, duty is governed by one's individual nature and talents, as well as the type of action that is required at that time to benefit the world most. For example, peacefulness, self-control, austerity, purity, tolerance, honesty, knowledge, wisdom and religiousness are qualities of the brahmanas. A person who has these qualities is a brahmana, irrespective of the caste of his birth. These qualities are defined, however the nature of work is not. Hence, the brahmana can be doing work that is traditionally associated with a kshatriya (military and politics), vaisya (trade and business) or shudra (service and labor), but he can retain the qualities of peacefulness, self-control, honesty etc. The qualities make him a brahmana, not his birth or the nature of work. If the brahmana has talents in leadership and courage, he can take on an occupation that is traditionally associated with a kshatriya. Even if he is a peaceful person, but if the rights of innocents are at stake, and the need of the hour is to defend righteousness, a brahmana can take up arms to protect the innocent and bring about peace in the region. If he has talents in business and if enterprise is required for progress of society, he can do business. He has to choose the occupation in which he has the talents to be of service to others in the best possible manner, while retaining an attitude of self-control and purity.

Lord Krishna had the qualities of peacefulness, self-control, austerity, purity, tolerance, honesty, knowledge, wisdom and religiousness. He was born into a Kshatriya family, and raised by a Vaisya family that owned and protected cows. However he had all the best qualities of people from each of the castes. When Lord Krishna does any work (e.g., that of a learned priest, a warrior, a cowherd, or a charioteer), he does it to the best of his ability, and with love. He does not hesitate to even do the work that is typically associated with a person of a lower caste (that of a charioteer) out of love for his devotee Arjuna and for the sake of dharma (righteousness). He knew that he had to do a charioteer's work if he had to help Arjuna and the Pandavas win for the sake of dharma . A model person should be like Krishna. He should have the best qualities of people from each of the castes and should not identify with any caste, attach much significance to a person's caste of birth, or be partial to people from any of the castes. He must use his talents and best qualities to the best of his abilities and perform actions that will be of most benefit to the world.

Behavior of individuals in modern times (Kali Yuga)

The following extracts are from an article on 'Kali Yuga'

Nobility is determined only by the wealth of a person. Law and justice are determined by one's prestige and power. The poor become enslaved by the rich and powerful. Words such as charity and freedom are constantly used by the people, yet are never done.

In Kali Yuga, people are no longer respected for intelligence, knowledge or spiritual wisdom. Instead, material wealth and, to a lesser extent, physical strength, are what make a person highly regarded. Even though respect is shown superficially among the people, no one sincerely respects anyone. Everyone believes that the ultimate goal in life is to be respected, hence becoming wealthy and physically strong.

In Kali Yuga, men question the power of Brahmins, religious ceremonies, the existence of Gods, and the authority of the Vedas. There is no longer any respect towards elders or children.

Most of the Brahmins stop performing religious activities. Like everyone else, they lose all their morality, eat meat (even beef), and start to take in intoxicants

Kshatriyas, the royal and warrior caste, become corrupt and lose their political power. Their leadership falls into the hands of unprincipled rogues, criminals, and terrorists, who use their power to exploit the people. The kings themselves become thieves. They would rather steal from their citizens than protect and defend them.

The Vaishyas, who represent the middle class, merchants, tradesmen and businessmen of society, are now the petty-minded people who conduct business transactions and merchants dishonestly. New types of business-related crimes are formed, such as fraud and counterfeiting. The traders become selfish and try to satisfy their wants before the consumer. The very few who are honest with their business are not successful and eventually become unemployed. Eventually even they resort to cheating to be successful.

Shudras no longer respect any of the higher castes. They are the most worshipped caste in Kali Yuga.