Three Jain ways to optimise human conduct

In Jainism, jnana, knowledge; darshan, faith; and charitra, conduct, form an organic whole. They are called the triratnas, the three jewels. The rise or decline in one influences the rise or decline of the other two. Harmonious development of all three leads to the fourfold perfection, that is, ananta – infinite knowledge, infinite faith, infinite power and infinite bliss. The attainment of these fourfold perfections is liberation.

Unquestionable faith in the Tirthankaras’ teachings generates knowledge, which in turn gives rise to conduct. Faith, knowledge and conduct are interconnected because faith and knowledge without conduct are empty and conduct without knowledge and faith is blind. So, the ultimate aim of faith and knowledge is to improve human conduct.

To optimise human conduct, Jainism prescribes five cardinal vows called the pancha mahavratas, the five great vows. The five vows are: ahimsa, non-violence; satya, truth; asteya, non-stealing; brahmacharya, celibacy; and aparigraha, non-attachment.

Ahimsa means non-injury to all forms of life in thought, word and deed. That plants have life, was known to the Jainas, much before Jagdish Chandra Bose discovered and proved it, scientifically. That is why the Jaina notion of ahimsa included injury not only to plants but also to single-celled organisms.

The justification of ahimsa has its roots in Jaina metaphysical belief in the absolute equality of all beings. A soul, howsoever lower down in the scale of evolution it might be, can become as great as any other soul. Jainas uphold that not only human beings, even the primates have the potential to become a siddha, liberated being. So himsa, violence, to any being, is not justified.

Satya, or truthfulness, is ‘abstinence from falsehood’. This vow means speaking the truth in a pleasant manner, creating goodwill. It does not disturb the harmony nor produce malice and frivolity. Such truth is called sunrita. Prerequisites for fulfilling the vow of truth are, overcoming greed, fear, triviality and anger.

Asteya means not stealing others’ wealth. It also means not appropriating in word, deed and thought, what one is not entitled to. Jainas regard wealth as an essential condition for life. So, to illegally take someone’s wealth is to deprive him of his life.

Brahmacharya means refraining from self-indulgence in all its forms – ‘external and internal; subtle and gross; mundane and frivolous; direct and indirect’. Even the hope of enjoyment in heaven in the afterlife or the thought of any carnal desire is violation of the vow of brahmacharya.

Aparigraha means non-attachment. It is the renunciation of worldly objects. Attachment is the cause of bondage. Cessation of attachment to objects of senses – smell, taste, touch, pleasant sounds or music and colour – leads to liberation.

Jainism does not make a distinction between monk and layperson as far as the code of conduct is concerned. It prescribes the same code of conduct for everyone. Whereas the vows, when practised by monks, are called mahavratas, the vows for the laity are called anuvratas, small vows. In the case of monks, they are practised rigorously in word and deed to the core. But in the case of laity, the vows are modified and relaxed. For example, ahimsa for them is limited to non-violence towards moving beings with more than two senses; brahmacharya is restricted to chastity, and aparigraha is limited to contentment.

Approaching secularism from an inclusive prism

Modern India has a secular constitution and prides itself on being a secular country. In Indian usage, “secular”, far from implying antagonism towards religion or towards people of faith, actually implies a profound respect for and tolerance towards all religions. It also implies an inclusive and impartial attitude, which includes non-believers.

This understanding of the term “secular” – to imply mutual tolerance and respect for all faiths as well as for those of no faith – comes from India’s particular historical and cultural background.  In the same way, Western understanding of the term comes from European history. It seems to me that as science began to advance rapidly in Europe, there was a move towards greater rationality. And this rationality involved, among other things, a rejection of what came to be seen as superstitions of the past.
For many radical thinkers from that time to our own day, the adoption of rationality has entailed a rejection of religious faith.  The French Revolution is a good example of this, with its strong, anti-religious element. Of course there was also an important social dimension to this rejection. Religion came to be regarded as conservative, tied to tradition, and closely associated with old regimes and all their failings. The legacy of this history, it seems, is that for more than 200 years, many of the most influential thinkers and reformers in the West have viewed religion, not as an avenue to human liberation, but as an obstacle to progress. Marxism, one of the most powerful secular ideologies of the 20^th century, even denounced religion as the “opium of the people” – with tragic consequences, as communist regimes forcibly suppressed religion in many parts of the world.

As a result of this history, in the West, the idea of secularism is so often understood as being antagonistic towards religion. Secularism and religion are often seen as two opposing and mutually incompatible positions, and there is considerable suspicion and hostility between followers of the two camps.

While i cannot accept the suggestion that religion is an obstacle to human development, i do feel that, in the context of history, anti-religious sentiments may be understandable. History teaches the uncomfortable truth that religious institutions and adherents of every denomination have been involved in exploitation of others at some stage or another. Religion has also been used as a pretext for conflict and oppression. Even Buddhism, with its doctrine of non-violence, cannot escape this charge entirely.

So when negative attitudes towards religion, in the West or elsewhere, are motivated by a concern for justice, they must be respected. In fact, one could argue that those who point out the hypocrisy of religious people who violate the ethical principles they proclaim, and who stand up against injustices perpetrated by religious figures and institutions are actually strengthening and benefiting the traditions themselves.

However, when assessing such criticisms, it is important to distinguish between criticisms directed at religion itself and those directed at the institutions of religion, which are two quite separate things. To my mind, notions of social justice are in no way contrary to the principles espoused by religion itself, because close to the heart of all great faith traditions is the aim of promoting humanity’s most positive qualities and nurturing such values as kindness, compassion, forgiveness, patience and personal integrity.

Focus on inner rather than outer victories

Success is a sought-after state. For many, movie celebrities, popular netas, highly ranked Forbes personalities, and winning sportspersons symbolise success. Yet these very icons have confessed that they feel something is missing from their lives. Having everything and yet experiencing a void is scary. This is because we are perhaps not aware that success does not mean only a hefty bank account or millions of followers on social media, but something more.

Success needs to be experienced in all aspects of our lives – personal, mental, emotional, financial, social and spiritual. Even if one aspect is left out, the void would continue and would be hard to fill up.

Success can be called true success when it brings lasting happiness and understanding to us, to our near and dear ones, and to our associates. A better understanding of life and a clear, calm head is the prerequisite for being successful. Spirituality is that aspect of life which helps us to define our goals and things we value most.
Paramahansa Yogananda, the author of ‘Autobiography of a Yogi’, explains that success is primarily dependent on inner victories. We have to discipline our mind and train our consciousness to attain spiritual and material heights, to be aware of our inner potential, capabilities and clear guidance on which path to follow. If someone gives us step-by-step instructions to do this, all our problems will be solved. No dilemma, no multiple choices; just a direct roadway to happiness. But life’s script is not written that way. We have to use all ingredients in calculated measures for a happy and successful life.

Meditation and the practice of silence help us connect to the higher Self – the Source of all power and wisdom, from which we receive inner guidance to naturally attain that which is legitimately ours. We can then strike a balance between spiritual, mental, moral and material attainment.

Yogananda further elucidates that most people are walking aimlessly in this world, always looking for something new to please their five senses – seeking happiness outside. External entertainment may be alright sometimes but the real treasure of peace and joy are within us.

It is good to make time daily to meditate on the peace and joy within. This, however, doesn’t mean that you should live a life of isolation. When you mingle with people, do so with your heart and soul so that they always remember that they met a peaceful, loving and affectionate person.

Focus your attention inward; there will be a new surge of power and strength which will rejuvenate your body, mind and soul. The trouble with most people is they don’t persevere long enough to get results; so they have problems in focussing the mind one-pointedly on a particular aspect. If muddy water is allowed to stand still for a long period, the mud settles at the bottom, and the water becomes crystal clear. Similarly, in meditation, as the mud of your restless thoughts starts settling gradually, the power of your Divinity gradually begins to reflect in the clear water of your consciousness. Clarity of thought, intuition and discrimination are the fruits that even a new aspirant begins to reap as a result of his meditation practice.

You are the light that illumines the world

The Ramayana has a philosophical, spiritual significance and a deep truth to it. It is an epic story about King Dasharatha, who had three wives. He and one of his wives, Kaushalya, performed a ceremony called Ahswamedha, after which they had four sons. Medha means purification (ceremony); shwa means yesterday or tomorrow; ashwa means now, the eternal present. Medha also means intellect. Ashwamedha means bringing the intellect to the present moment, purifying the spirit and the body-mind complex by being in the present moment, going deep within oneself.

Dasharatha means one who can run ten chariots at a time. Kaushalya means one who is very skilful. So, when Dasharatha and Kaushalya came together to conduct the Ashwamedha yajna, which means purifying the present moment, Rama was born.

When medha (intellect) is so deep in the present moment, nothing can shake it. What can shake your intellect is only the past or future. If you can snap yourself out of the past and future every moment, you are free, and that is liberation.

The names of Dasharatha’s three queens are interesting. The first wife’s name is Kaushalya, which means skilful. The second wife’s name is Sumitra, which means good friend who takes you in the right direction. The third wife’s name is Kaikeyi, one who sacrifices herself and brings benevolence. Kaikeyi is one who stands by your side; although she appears differently, but deep within, she is benevolent. Kaikeyi outwardly may not be pleasant to you, but inwardly, she does what is good for you.

Your body is Dasharatha, the ten chariots, which include the five sense organs and the five organs of action. The five sense organs are eyes, ears, nose, tongue and skin. The five organs of action or karmendriya enable us to interact with material objects; these organs are hands, feet, rectum, genitals and mouth. The five organs of perception and the five organs of action take the mind into ten different directions, and make life go in ten different directions.

Ra means light. Ma means, inside me. Rama symbolises the light inside of us. Rama denotes the soul itself, the light within us. Rama had three brothers, Lakshmana, who is aware and awakeful; Shatrughana who has no enemies, and Bharata who is brilliant and talented. Ayodhya means that which cannot be destroyed.

Our mind-body complex can be understood as Ayodhya, the king of which is Dasharatha. When Sita (the mind), strayed away from Rama (the soul) then Ravana (the ego) kidnapped Sita. Then Rama and Lakshmana (soul and awareness), with Hanuman’s (life force) help, bring Sita back home to the self. Their homecoming is celebrated with lights as Diwali, where each lit lamp represents the light within us.

Just by lighting an oil lamp you will not have celebrated Diwali. You must become the light that guides everyone on the right path. When Rama returned home, people lit lamps in their houses to welcome him.

When the light of wisdom shines in one’s life, it lifts us up from stress, and we become free of hatred, jealousy and all those negative emotions and tendencies. Light the lamp of knowledge this Diwali. Be blissful, happy and share this happiness with others. Set all your differences aside. This is a time to be pleasant and share sweets. Wish all of you a very Happy Diwali, and may this festival fulfil all your wishes.

Diwali celebrates the light of knowledge

Diwali, the festival of lights, is celebrated on the darkest new moon night of the month of Kartik in the Hindu calendar. It marks the victory of good over evil. For Hindus, Jains and Sikhs, it also commemorates historical or mythological events that symbolise the triumph of knowledge over ignorance, and hope over despair.

Rituals associated with Diwali have deep spiritual significance. Before Diwali, people clean and decorate their homes and workplaces. On Diwali night, they light lamps in their homes and offer prayers invoking Lakshmi, goddess of wealth. These practices are ritualised expressions of rejuvenation of human soul in its journey through time.

The cleaning before Diwali symbolises cleansing that the soul must undergo to be able to receive and retain the wisdom and virtues that God gives. It is believed that Goddess Lakshmi does not enter homes that are not clean, and so people get rid of clutter and make sure that every corner of their dwelling is clean before Diwali.

While one can hoard money and possessions in a messy house, the true wealth of the soul, which is wisdom, cannot be retained in an impure mind.

If the mind is polluted by vices, one will have no inclination to seek wisdom or cultivate virtues that make humans divine. Even if one is given spiritual knowledge, one will not be able to retain it, just as heavily soiled clothes do not absorb water and instead repel it. And an evil mind will use even the knowledge it has to achieve wrong ends, as illustrated by the story of the demon king Ravana, who is said to have been a great scholar.

The cleaner the mind, the more one is attracted to all that is good and noble, and such a mind seeks enlightenment.

Lamps that adorn homes during Diwali symbolise the light of knowledge. Just as darkness causes fear and brings sorrow in the form of mishaps, ignorance of one’s true identity leads to suffering, as body-consciousness gives rise to vices that corrupt our thoughts and actions. Diwali does not just mark the mythical victory of Rama over Ravana; it is a celebration of the light of spiritual knowledge dispelling the darkness of ignorance which masks one’s true identity as an immortal being.

Happiness is the fruit of good actions, which in turn flow from pure thoughts and feelings. Noble thoughts will come naturally to us only if we have cleansed our mind and cultivated virtues such as love, kindness, purity and truth which, like the fragrance of flowers, enrich human life and bring joy to relationships.

Deities invoked during Diwali are physical representations of virtues. Goddess Lakshmi, popularly associated with the festival, is shown seated on a lotus, holding a lotus blossom, one each in two of her four arms, while one palm is raised in blessing and another showers gold coins. The lotus is a symbol of purity, as the flower remains untouched by the mud in which it blooms. Blessings and gold signify generosity and abundance.

These are the qualities we need to invoke during Diwali in order to enrich our lives, as without them, no amount of material wealth can bring us true wellbeing and happiness.

125 years of Swami Vivekananda in the West

As the seventh convention of the Parliament of World’s Religions unfolds in Toronto, Canada, i am reminded of the first time the 29-year-old Swami Vivekananda (1863-1902) took to stage at the Parliament in Chicago 125 years ago to share perspectives on diversity and coexistence with intellectuals from across the globe.

Swami Vivekananda made a sensational debut at the Parliament. He was initially nervous about delivering his speech but as he took the stage, he began by addressing his audience as ‘Sisters and brothers of America!’ The hall resounded with a long burst of applause at his words and he received a standing ovation from the delegates and the crowd comprising several thousand people from world over. Today, as we have become increasingly global, the expression takes a larger dimension and has transformed into ‘Sisters and brothers of the world!’

The President of Parliament of World Religions, John Henry Barrows later remarked about Vivekananda, calling him “the orange-monk who exercised the most wonderful influence over his auditors”. The media splashed articles and special features on him and he was labelled as the ‘most popular and influential man in the Parliament!’ In a world of strangeness and separation, Swami Vivekananda had touched the chord of familiarity and proximity, awakening a feeling of unity amongst his audience.

The mission of the Parliament of the World’s Religions is to cultivate harmony among the world’s religious and spiritual communities and achieve a just, peaceful and sustainable world. Swami Vivekananda became the ambassador of this message of universal brotherhood at the Parliament. He was the first to introduce Indian philosophy to the West in this manner and received support, leading to the establishment of Vedic centres in the West. In his interactions, he extensively discussed tolerance and cooperation between communities of the world.

In ‘Letters of Vivekananda’, Swami Vivekananda outlined the bright future of India as a nation, to be shaped by two forces: Islamic Body and Vedic Brain. I would modify this and say that in order to create the future we all aspire for, we would have to resort to a blend of ‘Western Body, Eastern Brain’ – this is the only way we shall progress in times to come!

Swami Vivekananda was an ardent advocate of religious diversity being the soul of universality. His formula was, ‘Follow one, hate none’. This principle was based on an inherent understanding of the fact that this world is full of differences – family, society, religious communities and nations – difference is an integral part of each ecosystem. But differences are not evil; they are a blessing as they create challenges, which leads to development and progress in the world.

In my experience, too, this is the simplest and most natural formula – to follow one religion, and respect all. As a nonagenarian, i can lead a life devoid of any hatred and full of love and compassion. This is because i recognise, in my mind, in my heart, every person as a creation of God. Since every one of us is created by God, how can i hate anyone? There’s no difference between us. It is acceptance of this reality that can pave way for us to coexist and shall enable us to meaningfully adopt and leverage differences, rather than trying to eliminate or remove them!

Align yourself with the universal life force

The epidemic of ‘more’ is looming large over the world – we are struggling to fulfil our endless desires, taxing our bodies and minds, turning them into machines and pressurising others to follow a similar path. We think that experiencing intense pleasure, achieving abundant success, wealth and fame will bring us happiness. Eventually, we end up with a diseased body, wounded heart, perplexed mind, and an alienated spirit.

Having more or doing more is not always better. However, we ignore this fact due to our mental conditioning. Our mind argues that when the whole world is chasing success, we might turn loser by being content with having less or doing less.

Ancient Chinese philosophical traditions like Taoism encourage us to think otherwise. The profoundness of Taoism lies in its simplicity – it unveils before us what has always been there.  Lao Tzu, the founder of Taoism says, “There is no guilt greater than to sanction ambition; no calamity greater than to be discontented with one’s lot; no fault greater than the wish to be getting.”

By being greedy, dissatisfied and ruthless we get disconnected from the universal life force; then we start leading an unnatural and false way of life that brings misery. Our very being is in a constant state of agitation, movement and exhaustion; it simply does not know where, when and how to stop. Several lifestyle diseases, psychological disorders, medical problems and relationship issues that we face today are caused by this distress.

The remedy is simple, according to Taoist sage Chuang Tzu: “Be all that heaven gave you, but act as though you have received nothing. Be empty, that is all.” He advises us to be full and empty at the same time by aligning ourselves with the universal life force. One way to do this is to remember how nature created us and stay close to it.

Just like plants, insects and animals, we too were created to be free. We did not enter this world with heavy baggage of acclaim, aptitudes, assets, or authority and therefore we need to become aware that these ephemeral entities are not important for our happiness. We can choose to be happy in their presence as well as in their absence.

The way of the Tao does not force us to undo development, retire from life and live as a hermit in the mountains. It only teaches us the importance of decluttering and simplifying our life. When we release the mental conditioning that clouds our thinking, we become aware that our need to acquire experiences and entities is unnatural and unwarranted. Realising this, we happily adopt an attitude of non-acquisition and let go of all unnecessary desires. Then, we eat only as much as our body requires, we work as much as we comfortably can, and we feel content with whatever the universe gives us.

This freedom to be heals, unifies and enlightens us. Then, we feel a oneness with the universal life force and there is no need to prove ourselves to anyone or to be anything other than who we are. The vital life energy then moves smoothly within us and we are in a state of perfect physical, emotional and spiritual wellbeing.

Know your position in the river of being

Touching the earth may look like a ritual, but it is not necessarily a ritual. There are times when you lie down flat on the earth and you surrender everything. The earth is my mother. I surrender myself entirely to her. I have come from the earth and I will go back to the earth. Lie flat on the grass and be one with the earth. That is touching the earth.

In Plum Village (where we live, in France) we practise the three earth touchings. I will first tell you of the first one – which is to connect ourselves with our ancestors and with our children and their children. A vertical line. In the position of earth-touching, you have to get linked to your ancestors and to your children before you stand up. You might use all kinds of methods, like the one I just proposed to you, “Father, I am your daughter, I am your son. Father, I am your continuation; I am you. Ancestors, I am your continuation. Ancestors, father, I vow, I promise that I will try to… end all afflictions, frustrations and open up for freedom and transformation.”

When you bow down like that and touch your ancestors, you see that you have lost your identity as a separated existence. Why? Because you realise your position in the river of being. You are only a continuation, a transition. Above you there are ancestors and below you there are children and grandchildren. So you become one with the river, and suddenly you lose your solitude of being a separated existence, because you know that you are your ancestors; you are your children. You become immortal.

First you might think that some of your ancestors are not to your liking. They made mistakes, did wrong things. Yes, but they are your ancestors. Your parents are your youngest ancestors. They may have done wrong to you and to other people, but they are your parents. You are not perfect. You have done good things, yes, but you have done also wrong things. Who are you not to accept them as your ancestors, as your parents?

The ancestors, I know, some of you are perfect. I can look up to you as my example, but some of you were weak and have made mistakes, but I recognise all of you as my ancestors. Because in myself, I realise that I have strength and also weaknesses. I also make mistakes. I also make people suffer; so who am I not to accept you? So you accept your parents, you accept your ancestors. So you feel much better.

If you suffer because of your children: first you think that your children will do exactly what you tell them to do, but finally you find out that they have their own ideas, their own desires and they do things not to your liking at all. You feel a distance, a separation between you and them.

Sometimes you say, they are not my children; my children are not like that. My children must be like this, like this, like this. Parents have a tendency to think like that. But in fact, if we look into ourselves we say, “Sometimes I did things that did not please my parents. I am not perfect. Why do I have to expect my children to be perfect?” So if you realise that you forgive your children, you will love them again, accept them again.

Evolve to be the best that you can be

When you wish to excel at anything in life, you will constantly strive for continuous improvement in your chosen field. And that is evolution. So what do we mean by evolution? In science, evolution relates to morphological change, that is not really in our control. When we talk of human evolution, we are talking of the evolution of our consciousness.

As human beings, we are made up of body, mind and soul. The physical body is made of the flesh and blood of matter. The subtle or astral body is energy and vibration – what we call the heart and mind. And the third body, the causal body, the soul or atman, is the centre/ base of our existence.

The physical body does not evolve much in this life. The soul is also unchanging. So what really evolves or transforms when we want to become a better person? It is the subtle body, the mind. Conscious evolution has everything to do with purification of the subtle body by removing the layers that surround it. This is how we evolve and expand our field of consciousness.

There are four main functions of the subtle body – chit, consciousness; manas, thinking; buddhi, intellect and ahankar, ego. They work together to make up what we know as the mind. Of these four, consciousness is our focus here, and the other three have their existence within the field of consciousness. Consciousness is like the canvas of a painter, and on that canvas the play of the other three subtle bodies is orchestrated daily.

What will consciousness, thinking, intellect and ego become at the culmination of our evolution? Consciousness does not evolve on its own, it evolves with the help of the other three. Intellect evolves into wisdom, thinking evolves into feeling, and ego is transformed into loving selflessness. As a result, consciousness is then able to expand from a static, narrow-minded state to become dynamic and universal in nature.

How does meditation help with this? Through meditation we are able to create this transformation by purifying the subtle body of all its complexities, thus stilling the mind. A disturbed, restless mind is like an ocean in a storm, pulled by wishes and desires, worries, fears and habits, in many different directions, turbulent and imbalanced. It is scattered in so many different channels, whereas a regulated, balanced mind is focused and promotes well-being. When we meditate properly, our mind becomes purer, simpler and lighter, so our consciousness naturally evolves. We are then able to dive to deeper and deeper levels of our existence, opening up more of our inner potential.

We then master the art of carrying that meditative state with us throughout the day, as a byproduct of a good morning meditation, so that the canvas of our consciousness remains unspoilt, fresh and clean. It is no longer disturbed by complexities, reactions and emotions that would otherwise destroy our inner calm and joy.

Wisdom blossoms in such a peaceful state. In wisdom we utilise all our faculties at their best. We have maximum output with minimum input. With minimum action we have the maximum result. By doing everything in our day-to-day life with such a meditative mind, we can excel and be the best that we can be.

Your only duty is to be happy

Swami Rama Tirtha said a hundred years back – ‘Your only duty is to be happy!’ Sages have been asking us to experience not just happiness but infinite happiness, independent of the world. They discovered the roadblocks that come in the way of happiness and prescribed methods by which these could be removed. They were intrigued with the concept of Perfection. Is it possible for the ordinary, finite human to transform into the extraordinary, infinite, superhuman?

They found the formula for Perfection. Human minus desire is God, the Perfect Person.  Desire comes in the way of success. And desire keeps you stunted, small-minded and powerless.

We are so caught up with desire that we cannot envisage a state free from desire.  The Bhagwad Gita does not ask you to give up desire. It only asks you to do what you are familiar with – just escalate to a higher desire, a more fulfilling one.

You have grown from infancy to adulthood by doing just what the Gita prescribes. At every stage you conceived of a higher state, struggled for it and achieved it. From having only a rattle for entertainment you moved to toys, bicycle, teenage delights and adult aspirations. You only have to revive this growth-propelling mode.

In Plato’s metaphor, while the rest of his people were content to live in a dark cave, one young man thought there had to be something beyond their little cave and decided to explore. He went on till he came out and found this beautiful, magnificent world. We live in ignorance, not knowing where we came from or where we are heading. We experience boredom, fatigue and depression. We suffer the pangs of attachment. We experience deprivation when we are blessed with abundance. We experience sorrow when we should be deliriously happy.

All we need is inspiration. A scientist who is on the verge of an important discovery rises above physical limitations as well as emotional hang-ups. Finally when you are consumed by the spiritual goal you smash through all barriers.

Move away from impulsive, thoughtless living to a life led by the intellect.  When the intellect is stronger than the mind you become more objective, powerful and in control of your life. The intellect is important in guiding you through sense enjoyment, emotional interactions as well as intellectual pursuits. Invest in fortifying the intellect.

While acting, move from being driven merely by self interest to accommodating the welfare of others. The higher the ideal you work for, the greater will be your success. Athletes experience incredible levels of performance when they play for the country versus just playing for personal records!  Selfishness gives sorrow. Finally, a selfless person is one who understands a supreme Force has gifted him the talent and dedicates his actions to that Spirit. This makes for excellence.

Emotionally, most people only love themselves. This leads to maximum conflict with loved ones as you ride on expectations and demands. When you genuinely love others and are able to set aside your desires for their sake, you live a happy life. In the end, when you are aware of a Power that has blessed you with a million things you develop gratitude and turn your attention from the world to the Beyond.

The intellect becomes sharp when you begin to reflect on the distinction between the permanent and the impermanent. Then you embark on the search for the Permanent. Even the journey is thrilling. The destination is infinite happiness!

Let us abandon hate and live in love

Q: Can you tell me in simple words, how to live in love and abandon hate?

A: The quality of one’s life is the quality of one’s communication. What we tell ourselves internally is more powerful than what we tell outside. Catch one’s inner self-talk. Anyone who says that the person has hurt me; abused me; insulted me and has put me down, such a person is living with such thoughts and lives in hate.

If one can abandon those thoughts of hate, of hurt and not entertain them, then one has abandoned hate.

Hate exists in your thoughts and not in the incident. Thought is past, and hate is held by thought and hence hate is from the past. I have unfolded how thought is past.

Somebody scolded you yesterday, and you hold it today by thought. So you are carrying this wound. Then, this wound is afraid that someone will hurt in the future. So hate exists in the past and future. But love is always in the present.

The quality of your life is the quality of your consistent emotion. First, be aware of emotion from which one is operating from. Whatever one does, just put in the feeling of love. Love energy is caring energy. Even when you are bathing, do it lovingly. You have to create that energy as you do in vocal music. Only then there is melody.

Love is freedom whereas duty is bondage. In the space of inner freedom, love is born. Love without freedom appears as love. Love is pure freedom. I am free to love, whatever be the situations of life; they don’t limit my love. Love is dynamic energy and hence cannot be bound by a person or situation. In a deep sense, love is a state of ‘Being’.

God is love and love is God. Love is just not a relationship, but it is a state of ‘being’. So let your approach to life be one of love. Love brings you harmony, peace and inner freedom. Meditative love is not a relationship but a space in which relationship happens. Love, therefore, becomes energy to bless the world. With this understanding, meditatively love and let your approach be of love. It has no name. We say we love money, love the country, love my opinion, love my sport.

Little Ram comes rushing to his mother, hugs her and says “Where is the moon; can you show me the moon”. Mother takes the child to the lake and points to the moon by holding his index finger in the direction of the moon. Both of them had their dinner and spent some time there. The child felt happy that it has learnt where the moon is. Next day the school teacher asked Ram “can you show me the moon”. Little Ram pointed at his index finger and said “this is the moon”.

Patriotism, nationalism and empathy

At a ceremony commemorating the 100th anniversary of the end of World War I, the French president, Emmanuel Macron, took a dig at what are seen as the isolationist and America-first policies of the US president, Donald Trump.

The French leader made a distinction between two concepts which, only too often, are seen as interchangeable: patriotism and nationalism.

“Patriotism is the exact opposite of nationalism, it is a betrayal of nationalism,” said Macron.  He went on to elucidate his argument: “In saying ‘our interests first, and who cares about the others’ we erase what a nation has that’s most important: its moral values.”

Though aimed at the Trump administration, Macron’s words apply to other governments, in other parts of the world, who seek to promote a hyper-patriotism among citizens, at the risk of discarding the moral and ethical compass which not only all harmonious societies, but all enlightened individuals, must use as a navigational aid in charting their  course between self-interest and the recognition of a larger, more inclusive scheme of things, between the desires and devices of the ego and the awareness of a collective consciousness which inseparably binds the one to the many.

Patriotism – dismissed by Samuel Johnson as the last resort of scoundrels – has as its mantra ‘My country, right or wrong.’ Nationalism – as defined by Macron, on the other hand – is based on the moral imperative ‘My country, to which I can show no greater loyalty than to endeavour to ensure that what it does is that which is right.’

The difference between patriotism and nationalism, as set forth by the French president, is the difference between fake news and real news.

A morally-blindfolded patriotism which will back its country, irrespective of right or wrong, is jingoism based on deliberate falsehood.  A morally vigilant nationalism which actively upholds the civilisational values of all humankind is based on an unflinching commitment to truth.

Patriotism is confined within the changeable boundaries of artificially created political borders.  Nationalism owes allegiance to a commonality of ideals it shares with other nations and which represent a collective principle for all to uphold.

Nations, like individuals, don’t exist in isolation.  No man is an island, no nation is other than a passenger on the shared Spaceship Earth.

Patriotism at its chauvinistic worst has been responsible for crimes like colonialism, the assumption that my country is intrinsically superior in all respects to yours and has the right to rule your country, which is the justification the British used to enslave India and millions of Indians for 250 years.

It took the nationalistic movement of Mohandas Gandhi to break the shackles of colonial rule through the non-violent moral weapon of satyagraha, or truth force.

Patriotism has led to two World Wars, and countless conflicts across the globe.  Nationalism, which in order to respect itself must respect the rights of other national entities, has led to the creation of multinational trade pacts, non-aggression treaties, the International Court of Justice and the United Nations.

Greed has used the guise of patriotism – it’s my patriotic duty to enrich my country, never mind the cost to the environment – to poison the planet with pollution.  Our only hope of saving it is a cooperative pan-nationalism based on entente, the mutual respect of each other rights.

And the wellspring of entente arises from a transformative vision by which nations and individuals learn to see each other.  It’s the corrective lens of moral eyesight which changes everything, and it’s called empathy.

Guru Nanak Dev was a social reformer

According to Sikhism, no State has authority over an individual’s conscience and as such it cannot impose a particular type of philosophy – religious or atheistic – on the people through political force. Such an attempt can only create a monolithic society at war with itself. The duty of the State is to work for the greatest happiness of the people; maintain law and order, plan for progress and engage in social justice. In doing all this, it must be guided by ethics and this is what Sikhism advocates.

Sikhism’s governing belief in virtuous conduct is the guide to reach ultimate reality. Pride, infatuation, greed, maliciousness and other temptations are contingent; one should not cling to them, but embrace an altruistic life.

Moral rejuvenation and regeneration was the aim of Guru Nanak. He stated that life is a trust and it is to be spent in the love and service of humanity. Service to humanity is service to God.

Truthful living is the essence of God-consciousness and in achieving this, one’s company and association plays an important role. One achieves and grows into the supreme position by joining the congregation of saints, but one who is in bad company stands to face trial in the court of God. Guru Nanak says, “Truth is Supreme.”

Those who tried to disseminate divine knowledge faced strong opposition, and ill treatment including torture, but due to the strength of their character based on their truthful living, they never gave up.

The editor of ‘Sikh Review’, a journal of Sikhism, said, “Across the wide world, Sikhs know that the next calendar year, 2019, will mark the 550th birth anniversary of the founder, Sri Guru Nanak Dev. Sikhs, as well as others who have faith in the Guru’s teachings are anxiously waiting for the auspicious day to celebrate in a big way.”

Hence, the question: What would be the best way for both the community and individual to mark the anniversary? Should it be observed in the same ritualistic, traditional manner, spending huge amounts of money and energy with little or no positive outcome for the betterment of the community at large? Of course, kirtan darbars, prabhat pheries, nagar kirtans and also large scale langars will be performed to showcase panthic commitment, but will responsible Sikh institutions rise to the occasion and help to spread Guru Nanak’s humanitarian messages? If Guru Nanak could travel in four directions – across national boundaries – to disseminate the message of universal brotherhood in a simple but effective way more than five centuries ago, why should not the Sikhs continue that mission today?

When asked by Muslims in Madina, ‘Are you Hindu or Muslim’, Guru Nanak replied, “Na main Hindu, na Musalman, Nanak jagg ke jee pran” and he also said, “Ek pita ekas ke hum barak” – ‘We are children of one God’. Guru Nanak has always been performing different acts for the benefit of people and he always helped them overcome bad manners and degraded acts and encouraged people to think positively, free of grudges and prejudices.  He said in a shabad in Gurubani while praising the role of woman in society: “So kyun manda aakhiye, jitt jamme rajan’ – How can we criticise woman who gives birth to saints and avatars of all religions? 

Why we need secular ethics beyond religion

Clearly, something is seriously lacking in the way we humans are going about things.  But what is it that we lack?  The fundamental problem is that at every level, we are giving too much attention to the external, material aspects of life while neglecting moral ethics and inner values.

By inner values I mean the qualities that we all appreciate in others, and toward which we all have a natural instinct, bequeathed by our biological nature as animals that survive and thrive only in an environment of concern, affection, and warm-heartedness – or in a single word, compassion.  The essence of compassion is a desire to alleviate the suffering of others and to promote their wellbeing.  This is the spiritual principle from which all other positive inner values emerge.  We all appreciate in others qualities of kindness, patience, tolerance, forgiveness, and generosity, and in the same way we are all averse to displays of greed, malice, hatred, and bigotry.  So actively promoting the positive inner qualities of the human heart that arise from our core disposition toward compassion, and learning to combat our more destructive propensities, will be appreciated by all.  And the first beneficiaries of such a strengthening of our inner values will, no doubt, be ourselves….

Certainly religion has helped millions of people in the past, helps millions today, and will continue to help millions in the future.  But for all its benefits in offering moral guidance and meaning in life, in today’s secular world, religion alone is no longer adequate as a basis for ethics.  One reason for this is that many people in the world no longer follow any particular religion.  Another reason is that, as the peoples of the world become ever more closely interconnected in an age of globalisation and in multicultural societies, ethics based on any one religion would only appeal to some of us….  In the past, when peoples lived in relative isolation from one another – as we Tibetans lived quite happily for many centuries behind our wall of mountains – the fact that groups pursued their own religiously based approaches to ethics posed no difficulties.  Today, however, any religion-based answer to the problem of our neglect of inner values can never be universal, and so will be inadequate.  What we need today is an approach to ethics that makes no recourse to religion and can be equally acceptable to those with faith and those without: a secular ethics.

This statement may seem strange coming from someone who from a very early age has lived as a monk in robes.  Yet I see no contradiction here.  My faith enjoins me to strive for the welfare and benefit of all sentient beings, and reaching out beyond my own tradition, to those of other religions and those of none, is entirely in keeping with this.

I am confident that it is both possible and worthwhile to attempt a new secular approach to universal ethics.  My confidence comes from my conviction that all of us, all human beings, are basically inclined or disposed toward what we perceive to be good. Whatever we do, we do because we think it will be of some benefit.  At the same time, we all appreciate the kindness of others.  We are all, by nature, oriented toward the basic human values of love and compassion.  We all prefer the love of others to their hatred.  We all prefer others’ generosity to their meanness. … I believe the time has come to find a way of thinking about spirituality and ethics that is beyond religion. Extract from ‘Beyond Religion,’ HarperCollins.

Social inclusion through spiritual vision

Most of us would agree that we face a crisis of character across the globe. Materialistic values and outlook have weakened the fabric of society to the point where selfishness has become endemic. Higher human values that spring from awareness of the spiritual basis of our being must be re-awakened if the crisis is to be resolved. To facilitate this reawakening, holistic education, encompassing spiritual, moral, cultural and intellectual development is required.

We find that health, wealth and happiness are inseparable; they all go together and cannot be enjoyed in the true sense if only some have them and others do not have them. We can progress only if divine virtues are ingrained in human character.

Religion is said to be the vehicle of spiritual awakening, moral consciousness and socio-cultural values that enliven a well-knit society. But polluted by brutal fanaticism, religion has lost its credibility as a peaceful path to harmonious progress. Instead of uniting people, religion has in itself become the major dividing force and impediment to social development.

Physical efficiency and intellectual alertness are dangerous, if spiritual illiteracy prevails. Feuds and agitations that are a common feature of modern society are the result of polluted minds untouched by spiritual lustre. Study of genesis and fall of different civilisations by historian Arnold Toynbee reveals that, “each time people lost faith in religion, its civilisation succumbed to social disintegration. The new civilisation that replaced such downfall was inspired by true religion through spiritual awakening.” Physical poverty is a curse and spiritual deprivation is worse. The human mind, therefore, requires a spiritual universe for itself.

The fundamental outcome of the UN Rio Conference held on 12 February 2013 for Sustainable Development was that we are heading towards a set of economic, social and environmental crises and the only way for a dramatic change is to change attitude and awareness and recognise it as a spiritual issue, a challenge that goes to the core of who we are as human beings. Saving our planet, lifting people out of poverty and advancing economic growth, these are one and the same fight where spirituality could come to our rescue.

The Sant Nirankari Mission is of the firm opinion that every kind of discrimination or inequality, including socio-economic and gender can better be sorted out through spirituality.

He who is not spiritually aware about himself cannot have any peace and he who does not have peace cannot foster peaceful co-existence. Self-awareness is the outcome of Self-realisation. The same divine spirit permeates all, whether man or woman, rich or poor. Hence, it is incumbent to treat and love all alike as human beings. In the absence of actual knowledge, God is different for different persons and for the same person on different occasions. The concept of one God for all foresees the idea of one religion for all.

Capturing the roots of all inequalities and discriminations through Vedic philosophy, ‘vasudhaiva kutumbkam’, Sant Nirankari Mission guides the world towards an enduring relationship with God, so that the concept of oneness becomes a peoples’ mission and the feeling of ‘wholeness’ is inculcated along the feeling of ‘Oneness’, reaching the state where all feel, ‘Finally we are one family’.

No Limits With Soccer

“I don’t believe in any religion or god. But I believe in a universal faith: soccer. I’ve often wondered why we don’t make football the religion of the world.

Because it’s through soccer and its binding force, the whole worldgets united,” stated Brazilian soccer legend Garrincha.

“Soccer has the power and potential to unite the world in a manner that no man-made faith has ever been able to do so throughout the history of human civilisation,” said Ernest Hemingway, who played soccer in addition to wielding his formidable pen.

Soccer has that universal ethos and a cathartic power to bind all. The one-month-long soccer carnival inspires bonhomie, camaraderie, fellow-feeling and fierce but friendly competitiveness.

Often during the World Cup matches, the lines of nations and artificial boundaries get blurred. We all become one and rejoice in each other’s success with magnanimity and universal euphoria, however short-lived that may be. This is the beauty of soccer and the relevance of sports in general.

Soccer-legend Pelé didn’t only belong to Brazil. Today, he’s a part of world heritage. When Lionel Messi, Ronaldo and Neymar kick and dribble the football, they don’t remain confined to Argentina, Portugal or Brazil, respectively. The whole world roots for them.

This is what we all urgently need. Soccer is but ametaphor. Let the entire world realise that through sports, especially football, we all can cement our bonds, wash away our bitterness and prejudices, and live with a greater sense of closeness and joy with each other.

Desires don’t come true

We are under a delusory idea that thought is an idle, impotent happening, within ourselves. In fact, thought has godly powers. As each thought sweeps across the mind, its secret potency rises up in front of us, like the mysterious genie in ‘Aladdin and the Wonderful Lamp’.

A willing slave to execute our thought commands! With the ending of thought, the genie, with faithful anxiety and sincerity, turns upon his heels to execute the order given by man’s conscious mind. But alas! Ere the Spirit could take the first step to rush out on his errand, another thought wave of desire has risen up in the inner world calling the genie back to take more orders and, at the command of the mind, it swivels round its heels again to face its master.

Sad, indeed, is the plight of this godly agent, the presiding deity of the human mind! This creature of all-might and all power is made, under our own confusing commands and contradictory orders, to stand and whirl like a top, each half of the circle representing a definite command and the other half showing a definite but vain attempt made by the Spirit at its execution! But the desire’s power does not allow it any chance to fulfil itself!

Yoga is a technique of controlling, conserving, preserving and directing the mental dynamism through a chosen channel of application. If a single-pointed mind can wish for anything to the exclusion of any of its contending thoughts or desires, it shall at once be fulfilled.

The process of evolution

Abodhisattva is enlightened; he compassionately refrains from entering nirvana until every other sentient being has been released from the endlessly repeating cycle of time. However, presently we know that history does not move in cycles but is a linear developmental process that began 14 billion years ago with a burst of heat, light and energy that, over time, gave rise to matter, life and, finally, to our unique human capacity for self-reflective consciousness.

It is only in our capacity for consciousness that the very impulse that created us miraculously gains the means to know itself. Indeed, the process that began with a bang so long ago has just begun to awaken to itself through us. The bodhisattva vow needs to be updated to be in alignment with the emerging cosmic perspective.

Even the idea or concept of enlightenment or non-duality needs to be redefined. Spiritually, it no longer makes sense that the ultimate goal of enlightenment is merely a release from the world process. Nor does it mean becoming one with the world and one with that formless unmanifest dimension that lies beyond it. Because the universe is evolving in time, to become one with it, we have to become one with the process of evolution itself.

So, we find ourselves in the driver’s seat. The implications are dramatic. Enlightenment must express the dawning revelation that our conscious participation in the evolutionary process has become essential to the creative unfolding of the cosmos. It’s a revelation: from now on, it really is up to us.

Stop living on edge

The average person is like an eccentric flywheel that is not centred properly. The faster the wheel turns, the more violently it vibrates, ultimately flying apart. Most people are frequently in danger of ‘flying apart’ mentally. Living at their periphery, they vibrate more violently the faster they whirl through life. Few think of themselves as even having a centre. They are forever ‘on edge’.

Living at periphery forces you to relate to others at theirs. They, in turn, will be ‘on edge’ with you. Your understanding of them will be superficial. Get mentally inside whatever you are trying to understand, to gaze outward from its centre. The secret of understanding others is to identify with them at their centre. To find the centre of anything or anyone, first withdraw to your own centre and project your feelings empathetically from that point.

Meditation is the process of finding your centre. Its success depends on right attitude. The first attitude fundamental to ‘centring’ is self-acceptance. You are who you are. Make the best of it, and envy no one. Encourage yourself in your efforts to attain your highest potential. Self-acceptance will come progressively as you try to live up to the highest in you.

True conscience is innate. It is the silent voice of the soul. Be clear in your true conscience. When you resist your lower impulses and strive towards inner heights, your conscience will be reasonably clear. You will achieve that measure of emotional and psychic relaxation without which it is impossible to find rest at your centre.

Spiritual journey

Someone once asked me what I considered to be essential ‘ingredients’ for spiritual progress. He was surprised by my answer.

I said, “The only essential ingredient is you!” We are all complete and capable of achieving realisation. As such, the only essential ingredient on this journey is us. Whether we have a ‘hunger’ for spiritual progress or not, work hard at it or not,… one day, realisation will dawn.

You might ask, “What, then, is the fuss about? Why this rush, this rat race?” I would say the rush is largely our egodriving us. If you look back at the Bhakti and Sufi movements, there were ‘spiritual giants’ who had utmost yearning and love for God, for union with our creative force, for realisation. They were not in a rush. They enjoyed the yearning and exuded love.…

To enjoy the spiritual journey, Iwould suggest a ‘triple twist’ of solitude, silence and soul food.

* Solitude: This is ‘my time’, a few minutes a day for oneself. This helps in reflection, charging one’s batteries and assessing what has gone by during the day and focusing on what is to come.

* Silence: Silence is very powerful. Speech is designed to communicate with the outside world; silence is to communicate with yourself.

* Soul food: Solitude and silencewill provide you with food for thought. Use these ingredients to prepare food for your soul.

Nurture your soul with the light of knowledge, the water of compassion and fertilise it with joy. And share it. For, as long as you keep sharing it, your plate will never be empty.

Keep smiling and stay blessed.

Connect to your centre

I am often asked, what is your religion? My religion is nothing but love. You should inquire into your true nature and believe in yourself. Regular meditation can help us practise universal love. Restless and dissatisfied people miss the gift of life. So much energy is wasted that we could otherwise have used to enhance ourselves, our families, jobs and society.

What we search for is actually present in the now. We can never close our eyes to the world in the name of spirituality. Selfrealisation is the ability to see ourselves in all beings. This is the third eye through which you see. We should be able to love and serve others, seeing ourselves in them. This is the fulfilment of spiritual practice.

Meditation helps conserve energy and puts us in touch with our centre, calms our restless minds, sharpens our intellects, makes us more aware of what is going on around us. It opens our hearts to the beauty and bliss of each moment, to the interconnectedness and unity inherent in all beings. The silence we experience in the depths of meditation carries over into the rest of our day, effecting calm. We become less irritable and less distracted. The energy normally wasted on unessential thoughts is now available for us to direct as we deem fit, allowing us to focus on the job at hand.

When we meditate, the whole environment is purified. So, even those around us are positively affected. We are not isolated, we are like links in a chain. The harmonising effect of an individual’s meditation can spread to the community, nation and the world.

When You Make a Wish

A man serendipitously standing under a Kalpataru wished for water. He found it. He desired food, dreamt of riches; spouse, children, assistants, and all his dreams were fulfilled. One day he feared: what if a tiger came? A tiger appeared and devoured everyone. Everything happened as he had willed. Was it his karma( destiny) or his thoughts that made his wishes come true?

We all live under the Kalpataru of the divine cosmos. Swami Vivekananda asserted that each thought has a life and whatever one thinks even sitting in a Himalayan cave is bound to happen. Even if a person fails to realise his thoughts in one lifetime, his prayers will take shape in some birth. One reads about law of persistence of force, law of conservation of energy, law of indestructibility of matter; so too mental activity, willing and wishing cannot be destroyed.

Wishes form samskaras in the mind. These wishes may take several births to come true and some may not bring happiness. Psychologists advise people to think positive and visualise their dreams coming true because positive thoughts help us in realising our dreams. In the Yoga Vasishta, Sage Vasishta explains to disciple Prince Rama that human action can overcome destiny. He instructs that by vichara and viveka — right thinking and discrimination cultivated by self-efforts — one can achieve anything, even salvation.

Each human is given a chance to exercise free will to get liberation. With satsanga, company of sages and scriptures, one can overcome the cycle of births and deaths by will power.

Leadership as Service

Leadership is about “who we are” and “what we do”. Along with learning to act as a leader, we must possess the characteristics, behaviour and habits and the mind and heart of true leaders. True leaders have the courage to confront the meaning of existence. Such leaders enter within their own hearts and souls, engage in self-analysis and connect with the spiritual force within themselves.

True leadership is not acting a certain way; it is a reflection of who we are within. Those who raise this question cannot rest until they find answers. They conclude that there is a higher power within that guides us. That inner spiritual power is the source of morals, virtues, power and life. It does not matter what name we call it — whether God, consciousness, soul —that power is within, enlivening each of us. Once we contact the eternal spiritual power, we connect with the source of the qualities of true leaders.

The second aspect of leadership is service. It is by serving others that we earn the right to lead them. Those who are spiritually aware see the same power enlivening all creation. Intellectually understanding service does not provide the conviction we need when we are tested, as we most certainly be, by people and circumstances.

Becoming a true leader is about becoming a true human being. It is about choosing a life committed to spiritual growth and service. If we tap into spiritual sources within, we will become leaders whose lives will inspire others to follow and who will be a blessing to those we meet.

The need for the arts

Paramhansa Yogananda was on avisit to Lake Chapala in Mexicowith his student, an engineer.

“We stood together in silence,” Yogananda related. “My inspiration was the contemplation of God’s beauty in Nature. I attributed my friend’s silence to the same cause.

And then he exclaimed, “Just think of all the power you could get from this much water!” “The view before us was the same. It was our outlook that differed.” “Circumstances,” Yogananda continued, “are always neutral. It is our reaction to them that gives them their meaning for us, making them appear either good or bad, pleasant or unpleasant, useful or beautiful.”

What does art define for us? Our feelings, primarily.

Feeling is seldom adeduction. It is a different faculty of understanding from the intellect. In its own way, it is as important as the intellect.

The mere fact, for instance, that the galaxy we live in contains billions of stars, and the universe as many billions of galaxies, hasn’t any meaning for us unless that abstract knowledge generates some reaction in us on afeeling level.

Understanding is not synonymous with knowledge. It is born of the feeling awakened in us in response to knowledge: the sense of awe, perhaps, or of expanded awareness.

Ignorance, by contrast, is not so much a lack of factual knowledge as an exaggerated reaction to whatever facts we know: areaction of fear, perhaps, or of isolation, with a resulting inward contraction upon the ego. Feeling, then, is of two kinds: calm and impersonal on the one hand, and emotional on the other.

Guidance for fulfilment

Just as there can be no life without prana, without a guru there can be no knowledge, no unfolding and growth of the Shakti, innate power that lies dormant in every individual. A guru should be one who has realised the mantra and who can charge it with conscious force; a master of shaktipat, possessing great spiritual power.

Atrue guru is one who awakens the inner Shakti Kundalini through shaktipat that is the descent of divine grace in an individual’s life. Having set the divine shakti in motion in an individual’s body, he bestows the joys of divine love in him. Through the compassion of such a guru, disciples can lead lives of ecstasy. Agenuine guru understands the ways of the world and the law of destiny. He is adept in spiritual matters but he is just as adept in practical affairs. Disciples who live under the protection of such a guru pass through difficulties with ease and seekers live fearlessly even in the most terrifying of circumstances.

Normally, it is difficult to get to know realised gurus or to understand them. We are quite indiscriminate in accepting people as gurus and because we do not receive inner satisfaction from them, our faith gets destroyed and we think that guruhood itself is nothing but hypocrisy. We end up becoming hostile to a true master and do him injustice. A true guru is not one who tries to gather as many disciples as possible and keep them in that condition even after leaving his physical form. Only he is a true guru who helps seekers become realised beings like himself.