What leads you towards excellence?

There is a saying, “Nothing succeeds like success; and nothing fails like failure.” We appreciate the end results, but never look at the efforts. It points to a business-like approach. But life is much more than business. Two students joined a laboratory to do research. One pursued a stereotype approach, followed a well-known path and got some results, published them and left the laboratory with a certificate. The other tried to do something new, but at the end of five years, finished only half of what he was meant to do. He did not get a certificate, because there was no appreciation for his unconventional efforts. The attempt to innovate was nipped in the bud.

A company asked a scientist to develop a solar cell. He developed one, but the efficiency of the solar cell was half of the efficiency of the solar cell available in the market, and the manufacturing cost was double. The scientist was firedBoth examples suggest that we are not ready to pay a price for innovation. In both cases, there was no lack of sincerity and effort. We do not have patience to develop on our own. We borrow and buy the by-products of others and enjoy them. When we passed out from the school, our headmaster gave a piece of advice. He said, “Dear boys! While growing up, try to depend less and less on others and more and more on yourselves. That would help you develop confidence and lead you towards excellence.”

Today we are lamenting the lack of excellence everywhere; in our educational institutions, in our science, technology and in our manufacturing and services. Ideas are borrowed. Implementation processes are borrowed. Technology is borrowed. Therefore there is no excellence. When we have nothing to show in the present, we go back to the past and claim that our past was better than others. How long will we bask in past glory which has now only limited or no relevance?

Not long ago we did produce a few Nobel laureates, great thinkers and reformers, leaders and doers. It happened because we yearned for change and to achieve it, we were committed and prepared to undertake sacrifices in order to prove our potential and excel.

The spirit of sacrifice gradually faded after Independence. The need of the hour is to excite the youth, encourage them to follow the path less travelled, to overcome the hurdles of destiny, and to shift the target forward so that they can learn to walk ahead fearlessly. Uncertainty could be converted into certainty and hurdles into opportunities.

Only a robust general educational system, can help us achieve this. Positive change will come only when the means of change is based on truthfulness and honesty. MK Gandhi brought about a change in us because he adhered to these principles under all circumstances.

Growth must be universal, not local. In science we have seen that universal laws are more effective than the local ones which are subject to fluctuations. There are many scientists but only a few are remembered, like Newton, Einstein and Darwin because they showed us the eternity of science and the beauty of its creations.

Science is not destructive, it is our inability to use it for constructive, peaceful purposes that proves to be dangerous.

What leads you towards excellence?

There is a saying, “Nothing succeeds like success; and nothing fails like failure.” We appreciate the end results, but never look at the efforts. It points to a business-like approach. But life is much more than business. Two students joined a laboratory to do research. One pursued a stereotype approach, followed a well-known path and got some results, published them and left the laboratory with a certificate. The other tried to do something new, but at the end of five years, finished only half of what he was meant to do. He did not get a certificate, because there was no appreciation for his unconventional efforts. The attempt to innovate was nipped in the bud.

A company asked a scientist to develop a solar cell. He developed one, but the efficiency of the solar cell was half of the efficiency of the solar cell available in the market, and the manufacturing cost was double. The scientist was fired.

Both examples suggest that we are not ready to pay a price for innovation. In both cases, there was no lack of sincerity and effort. We do not have patience to develop on our own. We borrow and buy the by-products of others and enjoy them. When we passed out from the school, our headmaster gave a piece of advice. He said, “Dear boys! While growing up, try to depend less and less on others and more and more on yourselves. That would help you develop confidence and lead you towards excellence.”

Today we are lamenting the lack of excellence everywhere; in our educational institutions, in our science, technology and in our manufacturing and services. Ideas are borrowed. Implementation processes are borrowed. Technology is borrowed. Therefore there is no excellence. When we have nothing to show in the present, we go back to the past and claim that our past was better than others. How long will we bask in past glory which has now only limited or no relevance?

Not long ago we did produce a few Nobel laureates, great thinkers and reformers, leaders and doers. It happened because we yearned for change and to achieve it, we were committed and prepared to undertake sacrifices in order to prove our potential and excel.

The spirit of sacrifice gradually faded after Independence. The need of the hour is to excite the youth, encourage them to follow the path less traveled, to overcome the hurdles of destiny, and to shift the target forward so that they can learn to walk ahead fearlessly. Uncertainty could be converted into certainty and hurdles into opportunities.

Only a robust general educational system, can help us achieve this. Positive change will come only when the means of change is based on truthfulness and honesty. MK Gandhi brought about a change in us because he adhered to these principles under all circumstances.

Growth must be universal, not local. In science we have seen that universal laws are more effective than the local ones which are subject to fluctuations. There are many scientists but only a few are remembered, like Newton, Einstein and Darwin because they showed us the eternity of science and the beauty of its creations.

Science is not destructive, it is our inability to use it for constructive, peaceful purposes that proves to be dangerous.

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.