LORD GANESA

GANAH in Sanskrit means ‘multitude’. Isa means ‘Lord’. Ganesa therefore literally means the ‘Lord of all beings’. Ganesa is the first son of Lord Siva. Siva represents the supreme Reality. The son of Siva symbolizes one which has realized the Reality. One who has discovered the Godhood in him. Such a man is said to be the Lord of all beings.

Ganesa is known by other names as well. Ganpati, Gajanana, Vinayaka, Vignesvara. Ganapati has the same literal meaning as Ganesa. Gajanana means ‘elephant faced’. Gaja=elephant, anana=face. Vinayaka means the supreme leader, literally one who has no leader himself. Vignesvara is the Lord of all obstacles, worshipped in the initiation of Hindu rituals and ceremonies. As his name suggests Vignesvara removes all obstacles, overcomes all challenges of life. There is a belief that no undertaking will meet with failure if the grace of Vignesvara is invoked.

In Hindu mythological literature Ganesa is described as having a human form with an elephant’s head. One of the tusks is broken. He has conspicuously large stomach. He sits with one leg folded in. At his feet a variety of food is spread. A rat sits near the food and looks up at him as if it were asking him for sanction to eat the food. This mystical form of Lord Ganesa represents not only the supreme state of human perfection but the practical path to reach that state. The details of his description suggest deep philosophical significance which can guide you to reach that ultimate state.

The first step of spiritual education is sravana which means listening to the eternal truths of Vedanta. The second step is manana which is independent reflection upon those truths. The large ears and head of Ganesa indicate that he had gained previous wisdom through sravana and manana. An elephant’s head on a human body in Ganesa is meant to represent supreme wisdom.

The trunk which springs from his head represents the intellect, the faculty of discrimination which necessarily arises out of wisdom.

Intellect is the discriminating faculty, the discerning ability or the judging capacity in man. Man’s intellect is of two distinct types, namely the gross and the subtle. Gross intellect is that aspect of discrimination which is applicable to the realm of the terrestrial world, that part of the intellect which distinguishes between the pairs of opposites existing in this world, distinguishes between the day and night, black and white, joy and sorrow etc. Subtle intellect is the other aspect of his discrimination which distinguishes between the infinite and the finite, the real and the unreal, the transcendental and the terrestrial. A man of realization like Ganesa is one who has fully developed both his gross and subtle intellects. He has perfect understanding and knowledge of the terrestrial as well as the transcendental.

The trunk of an elephant has the unique capacity of performing both gross and subtle activities. A trunk can uproot a tree. It can pick up a needle from the ground. One rarely finds gross and subtle operations being performed by a single instrument. A spanner which is used for fitting a locomotive is useless for repairing a wrist-watch. The elephant’s trunk is an exception to this rule. It serves both ways. So does Ganesa’s intellect penetrate the realms of the material and spiritual worlds. That is the state which man must aspire to reach.

A Man-of-Perfection is thus rooted in the supreme wisdom. He is not victimized by raga-dvesa, likes and dislikes. He is not swayed by agreeable and disagreeable circumstances, pleasant and unpleasant happenings, good and bad environment. In other words, he is not victimized by the pairs of opposites existing in this world. Heat and cold, joy and sorrow, honour and dishonor do not affect him, influence him or harass him. He has transcended the limitations of opposites in the world. He is dvandva atita, beyond opposites. This idea is well represented in Ganesa having two tusks one of which is broken. The common man is tossed between pairs of opposites. Represented by Ganesa’s tusks. He should endeavour to overcome the influence of the pairs of opposites in him. Man ought not to act merely by his likes and dislikes; these are his worst enemies which he must control and conquer. When he has completely mastered the influence of these pairs of opposites in him, he becomes a Ganesa.

Ganesa’s large belly is meant to convey that a Man-of-Perfection can consume and digest whatever experiences he undergoes. Heat or cold, war or peace, birth or death and other such trials and tribulations do not toss him up and down. He maintains an unaffected grace in and through all these fluctuations of the world. Figuratively, he is represented as being able to stomach and digest all types of experiences.

In Hindu mythology, Kubera, the god of wealth offered a dinner to Ganesa in his palace. Ganesa ate all the food that was prepared for the entire gathering of guests. Thereafter still dissatisfied, he started eating the festival decorations that were used for the occasion. At this juncture his father Lord Siva approached him and offered him a handful of roasted rice. Ganesa consumed the roasted rice and his hunger was satisfied immediately. This story is a directive to mankind that man can never be satisfied with the joys provided by the world or objects represented by Kubera’s feast. Material pursuits can never give peace, contentment or happiness to mankind. The only way to attain absolute fulfillment or peace is by consuming your own vasanas, unmanifest desires in you. The destruction of vasanas is represented by the consumption of roasted rice. When rice is roasted it loses its capacity to germinate. The consumption of roasted rice indicates the destruction of vasanas, desire in you. Thereafter you remain in a state of absolute peace and bliss.

Ganesa sits with one leg folded-up and the other leg resting on the ground. The leg on the ground indicates that one aspect of his personality is dealing with the world while the other is ever-rooted in single-pointed concentration upon the supreme Reality. Such a man lives in the world like anyone else, but his concentration and meditation are ever-rooted in the Atman within himself. This idea is symbolized in the above posture.

At the feet of Lord Ganesa is spread an abundance of food. Food represents material wealth, power and prosperity. When a man follows the high principles of living indicated above he achieves these material gains. He has them always at his command though he has an attitude of indifference towards them.

Beside the food is a tiny rat looking up towards Ganesa. The rat does not touch the food but waits for the master’s sanction as it were for consuming it. The rat represents desire. A rat has a small mouth and tiny sharp teeth. But it is the greediest of all animals. Its greed and acquisitiveness are so great that it steals more than it can eat and hoards more than it can remember, often abandoning burrows full of hoarded grains through forgetfulness. This predominant trait in a rat justifies amply its symbolism as desire. One little desire entering man’s mind can destroy all his material and spiritual wealth earned for many long years. The rat looking up therefore denotes that the desires in a perfect man are absolutely under control. The activities of such a man are motivated by his clear discrimination and judgement rather than by an emotional craving to enjoy the variety of sense objects of the world.

There is a belief amongst Hindus that it is inauspicious to see the moon on the Vinayaka Chaturthi day, reckoned to be the birth day of Ganesa. As per a Puranic story, the moon saw Ganesa riding on his tiny rat and laughed at the ludicrous scene. For this reason the moon is condemned and people are forbidden to see it on this day.

Ganesa riding on his rat indicates a Man-of-Perfection trying to use his limited body, mind and intellect to convey the illimitable Truth. The body, mind and intellect are finite. They cannot express the infinite Atman. A Man-of-Realisation finds it almost impossible to convey his infinite experience through his finite equipments. Hence the words and deeds of all spiritual masters are peculiar and incomprehensible. The common man’s intellect cannot comprehend the Truth. The moon is the presiding deity of the mind. The moon laughing at Ganapati riding on the rat indicates the ignorant scoffing at the Man-of-Realisation’s attempt to convey the truth. This attitude of scoffing at spiritual preceptors and precepts id detrimental to humanity. The generations are therefore warned not to laugh or scoff at the spiritual messages. If they do, they meet with degradation and disaster.

Ganesa has four arms. The four arms represent the four inner equipments of the subtle body, namely manas mind, buddhi intellect, ahankara ego and citta conditioned-consciousness. Ganesa represents the pure Consciousness, the Atman which enables these four equipments to function in you.

In one hand he holds an axe and in another a rope. The axe symbolizes the destruction of all desires and attachments and their consequent agitations and sorrows. The rope is meant to pull the seeker out of his worldly entanglements and bind him to the everlasting and enduring bliss of his own Self. In the third hand he holds a modaka rice ball. Modaka represents the joyous rewards of spiritual seeking. A seeker gains the joy of satisfaction and contentment as he progress on the path of spiritual evolution. In the fourth hand he holds a padma lotus. The lotus represents the supreme Goal of human evolution. By holding the lotus in his hand he draws the attention of all seekers to that supreme State that each one of them can aspire for and reach through proper spiritual practices. He blesses all his devotees to reach the supreme State of Reality.

Thus by indicating to mankind the goal of human evolution and the path to reach the same, Lord Ganesa occupies a place of distinction in the Hindu pantheon. May he give us all the strength and courage to pursue the path which he has led and may we gain that supreme Goal which he has reached.

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Source: From the Book “The Symbolism of Hindu Gods and Rituals” by A. Parthasarathy.
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Kaya Sthariyam (Steadiness)

Swamy Niranjananda Saraswati

Introduction

The first problem we often face in meditation is restlessness in the body. There is always some irritating sensation which distracts us from sitting still for long periods of time. This inability to concentrate can be usually attributed to past indulgences like coffee, cigarettes and alcohol that have contaminated the body. By sustained effort as well as forswearing of any further excesses, the physical body has to be molded so it can become a willing receptacle (Adhar) which can bear the power and light which pours in during Yoga. A strong nervous system is a sine qua non for any spiritual transformation.

The following is an excerpt from the book Dharana Darshan by Swami Niranjanananda Saraswati of the Bihar School of Yoga, in which he discusses how to achieve physical body stability. I have appended pictures of the cover and table of contents of this useful book at the end of this post.

Kaya sathariyam

Kaya sthariyam is the first practice of the dharana series. It is a basic practice of concentration on the steadiness of the body. In Sanskrit the word kaya means ‘body’ and sthairyam means ‘steadiness’. Because of the inter-relation between the body and the mind, when the body becomes steady and still the mind follows suit. Therefore, each of the dharana practices should begin with five to ten minutes of kaya sthairyam. Only when the body is absolutely steady and immobile should the actual dharana practice begin.

It is also important to note that the mind remains one-pointed only when the body is still. As soon as any part of the body moves, the mind also moves. Thus the concentration is broken and once broken it cannot be attained again in the same sitting. During a pratyahara practices you can move the body, you can shift your position you can even get up and then come back to the practice. In dharana, however, you cannot move a finger, you cannot bat an eyelid, you cannot even swallow without breaking the concentration.

Before attempting the following practices of dharana, kaya sthairyam must first be mastered. You should be able to sit without moving any part of the body for at least half an hour, then you will be ready to begin the practices of dharana. In the initial stage of kaya sthairyam, the body should be comfortable and relaxed in the meditation posture. Later on, as immobility develops, the physical awareness will gradually subside as awareness of stillness increases. At this time the concentration is shifted from the body to the natural breath, so that the mind still has a focus. Ultimately, the awareness of the breath will also subside so that there is only awareness. At that time you are ready to begin dharana.

With that awareness which is steady and still and unhampered by the body, you must begin to concentrate on the object of meditation. If dharana is attempted with an unsteady body and fluctuating mind, no benefits will result from the practice even if you perform it for a hundred years. The only result will be tension, frustration and a broken mind. Therefore, give your attention to the preparatory practices in the beginning. Master kaya sthairyam, then you will be able to proceed with the practices of dharana without any obstacle.

Technique

Stage 1: Preparation

Sit in a comfortable meditation posture, preferably sidhasana or padmasana. Adjust your position so that you do not have to move any part of the body during the practice. Make sure the spine is erect. Head, neck and shoulders should be slightly back. Place your hands on the knees in chin or jnana mudra. Close your eyes. Become aware of slow deep breathing and count five breaths mentally.

Stage 2: Body posture

Switch your awareness to the body. Concentrate on your meditation posture. Feel your spine rising straight up from the floor, supporting the head. Be aware of the synchronized and balanced position of the arms and legs. Total awareness of the body.

Stage 3: Visualization of body

Visualise your body externally as if you were seeing it in a full length of mirror. See your body in the meditation posture from the front, from the back, from the right side, from the left side, from the top. See your body from all sides at one time.

Stage 4: Body tree

Be aware of your whole body. Feel that you are rooted to the floor. Imagine that your body is growing up from the floor like a tree. Your torso is the trunk, your arms and head are the branches, and your legs are the roots. Your body is rooted to the floor and it will not move.

Stage 5: Sensations in the body

Be aware of any physical sensations: cold, heat, wind, itching, pain, uneasiness, tension, stiffness. Direct your awareness to these feelings. Let them be a focus for your mind. If your mind starts to wander, bring it back to the sensations in the body.

Stage 6: Body Parts

Direct your awareness to the head. Be aware of the head and nothing else. Feel any sensation in the head. Visualize the head. Shift your awareness to the neck. Feel any sensations in the neck. Continue to be aware. Following the same process, move your awareness to the shoulders, to the right arm, the left arm, the whole of the back, the chest, the abdomen, the right leg, the left leg, and finally the whole body. Be aware of the whole body together. Intensify your awareness of the body. Do another round maintaining full awareness.

Stage 7: Immobility of the body

Make a resolve that, “I will not move my body throughout the whole practice. My body will not move or shake. I will remain steady and motionless like a statue.” Even if you feel an impulse to move a finger or toe, to adjust your clothing, or to scratch, try to overcome this urge. When you feel the urge to move you must say to yourself” No, I will not move any part of my body until the end of the practice.”

Stage 8: Steadiness and stillness

Be aware of your physical body, of your meditation posture and of nothing else. There should be total uninterrupted awareness of the whole body. The body is perfectly steady and motionless. Develop the feeling of steadiness. Be aware of your body and steadiness. Be aware of your body and stillness. Your body is absolutely steady and still. Be aware of steadiness. Be aware of your physical body. There is no movement, no discomfort, only steadiness and stillness.

Stage 9: Psychic rigidity

Feel the steadiness and stillness of the body. Gradually your body will become rigid and stiff like a statue, as through all the muscles have frozen. The body should become so stiff that you are unable to move any part, even if you try. Total awareness of the body, of immobility, of psychic rigidity. Feel the locked position of the body. Be aware of the body and of stillness.

Stage 10: Breath awareness

As the body becomes stiff and rigid, you will begin to lose physical awareness. At this time shift your attention to the breath. Become aware of the natural breath, without altering or modifying it in any way. Simply watch the breath as it moves in and out of the body. The breath moves in and out in a rhythmic flow. Follow each movement of the breath with your awareness.

At the same time become aware of the body. Let the awareness alternate from breath to body, then from body to breath. As the body becomes stiffer and stiffer, the awareness will automatically shift more and more to the breath. No effort is required. When the body is absolutely still and motionless the breath will become more and more subtle, until it seems that you are hardly breathing at all.

Stage 11: Stage of concentration

As the breath becomes more and more imperceptible, you will begin to experience the pure awareness which functions through the unfluctuating mind. The breathing is responsible for the movement of the mind and body. When the breath becomes very subtle, the mind becomes one-pointed and still. This is the state in which dharana must be practiced.

Stage 12: Ending the practice

Get ready to end the practice. Gradually become aware of the physical body, of the meditation posture. Feel the weight of the body against the floor. Be aware of the hands resting on the knees. Be aware of the whole physical body. Be aware of the breathing. Watch the breath as it flows in and out. Take a deep breath in and chant Om three times.

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Source: Excerpt from the Book on “Dharana Darshan" by Swami Niranjananda Saraswati.
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Assume Responsibility

There was this wise old man who had answers to all life-related questions. He was an enlightened person. A boy, in his adolescent years, wanted to test the wise old man. So, he caught hold of a little bird. Holding it in the palm of his hands and his hands hidden inside his coat, he asked the wise old man, “I have a bird with me. Is it alive or dead?” The old man smiled and said, “If I tell you the bird is alive, you will crush the bird and show me a dead one. If I tell you the bird is dead, you will release the bird and show me it’s alive.”

Embarrassed, the boy dropped his head and began to walk away. He would have hardly walked a few steps. He heard the voice of the old man, “Mind you my son, in fact, this is the philosophy of life – your life and your death are in your hands.”

In spite of the canvas, despite the paints and the brushes involved, the quality is the responsibility of a painter. Similarly, the quality of a sculpture is the responsibility of a sculptor. If so, then the quality of your life is your responsibility and yours alone. Your life and your death are in your own hands. No blame is allowed. By blaming, you give up the power to change. By taking responsibility you gain the power to change and thus you take charge of your life. The first step to adulthood is to assume complete responsibility for your life. Epictetus profoundly put it: “God has entrusted me with myself.”

This happened in one of the fastest growing companies, which prided on innovative ways to motivate their employees. One day, when the employees turned up for work, they saw a poster on the entry gate with the words, “Yesterday the person who has been hindering your growth in this company passed away. We invite you to join the funeral in the room that has been prepared in the gym.” Though in the beginning there was a spell of gloom as they read the notification, gently their curiosity got the better of them. “Who was that man who hindered the growth of his colleagues and the company itself?”

One by one when they got closer to the coffin, and when they looked inside, they became speechless. They stood near the coffin, shocked in silence, as if someone had touched the deepest part of their soul. There was a mirror inside the coffin; everyone who looked inside it could see himself. On the mirror was another poster that read, “There is only one person who is capable of stopping you permanently, and it is YOU. And, there is only one person who is capable of revolutionizing your life, and that’s again YOU. Your life does not change when your boss changes, when your friends change, when your partner changes, when your company changes. Your life changes when YOU change. No one can take responsibility for your life, like YOU can.”

Man not only has the power to take responsibility for his own life, but has within him the capacity to take responsibility for the life of others too. Wherever opportunities present themselves, be the first one to put your hand up. Followers accept responsibilities. Leaders assume responsibilities. You take the initiative. You volunteer. You step forward. Announce your presence. Be counted, and make yourself count.

When you assume responsibility, always take it unconditionally. What is not unconditional will never be done. There is no point in keeping the ‘exit’ door open all the time. Burn the bridges. Conditions are required only to pass on the blame, in case, there is a failure. Don’t even consider failure as an option. Where conditions succeed, responsibilities fail. Where responsibilities succeed, conditions are redundant. Just take it and do it.

The Lord may have borne the cross of your sins, but even He will not bear the cross of your growth. The cross of your growth is your responsibility, and yours alone. You alone must carry it. Only when you feel responsible for your life, you can respond with ability. Else it will be responding with disability. Put your hands up and be counted. There is no better way for a man to create himself than to assume responsibilities.

Of all the creations, man alone, by the way he lives his life, can make this world a little better than it was when he was born. Every man has the capacity to be an architect of a new world. Even if a concept of rebirth exists, you will not be born again as you – not in this form and this name. This is the only chance you have got to be you. Don’t miss yourself and let the world not miss you. Make the most of this birth, this lifetime. Bring forth every human faculty and live a complete human life.

Responsibility is in ensuring you never let a moment pass by you, without you making your presence felt. Add value to every moment. Add value to every relationship. Transform every transaction by adding value to it. Let nothing pass by you without you adding value to it. Be an alchemist. Let everything transform in your presence. In turn, you will be transformed. In helping others to find themselves, you will find yourself. Be a reformer. Be the change agent.

Every revolution in the world happened when one man assumed responsibility of gigantic proportions. In Martin Luther King, Nelson Mandela, Mahatma Gandhi, Raja Ram Mohan Roy, Ambedkar and Mother Teresa a social revolution was triggered, when they could no more be a passive witness to the predicament of the then society. They waited for no one to lead them. They needed no body to ask them to take the responsibility. They took the lead. They took the initiative. They assumed the responsibility. They put their hand up. They decided to make their life count. They decided to reform the prevailing social conscience and thus caused a re-formed society.

“Something must be done,” that’s the attitude of a spectator in life. Talks about everything; does nothing. A classic follower! If somebody does something, I am willing to enjoy the benefit of it. I, from my side, will not seat, won’t toil, and forget about the blood or tears.

“I will do something about it,” is what leaders are made off. They volunteer to bear the cross. Their life is never a ‘Came and Went’ statistical life. Their life is a legacy of ‘Came and made it Count’.

In Veda Vyas, Adi Sankara, Budha, Mahavira, Jesus, Mohammad, Guru Nanak…. Came the embodied souls, who took it upon themselves to provide a spiritual path to the then ‘lost our ways’ humanity. The Latin word religare, from which ‘religion’ is derived, simply means, ‘to bind back’. Thus, the purpose of religion in the truest sense of the word is to bind us back to the original source from which we came. Each one of these messiahs assumed the responsibility to lead us back to the source from which we came, and through them new paths were born, new religious paths unfolded.

Whether it is your own individual transformation, or the re-formation of humanity at large – it all begins with one embodied human soul stepping forward to assume that responsibility

A promotion in your career isn’t a new status but it is a new responsibility. Man and woman becoming husband and wife isn’t a new status but a new responsibility. Husband and wife becoming father and mother isn’t a new status but a new responsibility. Being born a a human being, in itself, isn’t a status but a responsibility, for you can impact this world in ways you alone can.

If I ask you to carry a 12 Kg single granite stone and walk a kilometer, you will struggle with it. Now, I ask you to carry your child who is 14 Kg for the same one kilometer and you will happily do it. Anything in life that is perceived as Kashtam Kashtam (difficult, difficult) will only appear to be even more difficult. Do the same thing, perceiving it as Ishtam Ishtam , the most complex of tasks can be done with effortless ease. Stop viewing responsibilities as a burden and start seeing them as opportunities. Stop saying Kashtam Kashtam (difficult, difficult) to responsibilities and step forward to take responsibilities by saying Ishtam Ishtam.

Source: FT May 2011 issue.

Role of reason in human life

Lord Buddha has cautioned humanity over 2,500 years ago on the important role of reason in human life.


     Do not believe what you have heard.

     Do not believe in tradition because it is handed down many generations.

     Do not believe in anything that has been spoken of many times.


     Do not believe because the written statements come from some old sage.


     Do not believe in conjecture.


     Do not believe in authority or teacher or elders.


     But after careful observation and analysis, when it agrees with reason and it will benefit one and all, then accept it and live by it.

Failure is not an end, Never give up.

Soichiro Honda

In 1938, when Soichiro Honda took his first working sample of piston ring to Toyota, they rejected stating the samples were not upto their standards. Rather than focusing on the failure, he continued to work on his goal. After two years of redesigning, he finally won a contract with Toyota. He built a factory to commence production, which was bombed and destroyed due to World War. He rebuilt a new factory which was brought down into rubbles by earthquake. Honda was not a man who would accept failure as a possibility. Recession and depression caused by the war had created extreme gasoline shortage in Japan. So people resorted to walking and cycling. Honda designed a tiny engine and attached it to his bicycle. His neighbours too wanted one of those motorized cycles from him. He was unable to meet the demand. So he built a plant and manufactured his motorcycle ‘The Super Cub’ which earned him the Emperor’s award. Today, Honda Corporation employs over 100,000 people. Why Honda never considered failure as the end.

Swamy Chinmayananda

Great people became great people because of the way they dealt with failures and setbacks in life. At every fall they refused to remain fallen. They refused to quit. They refused to give up. They refused to accept a ‘No’ from life. “Their greatest glory,” in the words of Swamy Chinmayananda, “was not in never falling, but in rising every time they fell.”

The newspaper editor fired him because he had no good ideas. A pastor employed him to draw canvassing material for the church. He was allowed to stay in the backward of a mouse-infested church garage. One of those mice inspired the man so much that Mickey Mouse was born, and Walt Disney was revealed to the world. Walt Disney epitomized what Churchill preached, “Never, never, never, never, never, never give up.”

Chester Carlson’s 

Chester Carlson’s idea was rejected by over 20 corporations and after seven long years of rejections that idea unfolded to the world as Xerox Corporation.

Colonel Harland D Sanders 

Colonel Harland D Sanders heard 1009 ‘No’s to his proposal of a good chicken recipe before he heard the first ‘Yes’, and the multimillion-dollar KFC corporation was born.

Sylvestor Stallone

The Rambo we know, Sylvestor Stallone was rejected by over 1000 Holywood agents before he had his first breakthrough. One of the greatest inventors of all times who went on to receive 1,093 patents, more than anyone in the history of the world, is Thomas Alva Edison. Even he had to fail 9,999 times before he perfected the light bulb.  Einstein’s parents thought he was mentally retarded.

Thomas Alva Edison

Steven Spielberg

 Steven Spielberg was placed in special class for learning disabled. 

Sir Isaac Newton

Isaac Newton did poorly in grade school.

Beethoven

Beethoven’s music teacher told him, ‘you are hopeless’.

Michael Jordan

Michael Jordan was dropped from his high school basketball team. Winston Churchill failed in his 6th grade. Edison’s teacher told him he was too stupid to learn anything.

Abraham Lincon

Abraham Lincoln failed in business at the age of 21 and again at 24. He was defeated in a legislative race at the age of 22, and twice in the congress race at the age of 34 and again at the age of 36. He then lost a senatorial race at the age of 45 and again at the age of 49. He failed to become the vice-president at the age of 47. Yet, after all these failures, Abraham Lincoln went on to become the historic President of United States at the age of 52. Lincoln showed to all of us that if one wants rainbow in life, you got to be willing to put up with the rain.

Failure is a parenthesis inside which success hides. There is no sunrise without sunset. There is no life without death. There cannot be only-success and no-failures. Champions understand that it is better to face outstanding failures than mediocre success. Only those who are willing to persist inspire of temporary setbacks, only those who would not succumb to defeats, only those who persisted in spite of midway failures went on to write success stories.

Nothing wrong ever turned to be right in the long run. The very fact that so many failures have finally turned into success implies that failures are not wrong. Learn from your failures and move on. Edison said, “Many of life’s failures are people who did not realise how close they were to success when they gave up.” Just don’t give up. Keep on keeping on.

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To sum up briefly, failures are not an end itself. Never, never, never give-up. Learn from your failures and move on. Keep on keeping on.

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Who are you Krishna? Who are you!

It seems after a man died, God was uncertain whether to send him to hell or heaven. He had to his credit as much good deeds as bad ones. So, God offered the man to execute a choice. The main said, “I am quite practical. Unless I have a site to visit to both the places, I cannot make up my mind.” So, accompanied by one of God’s second lines, the man first visited the hell. There he saw an extraordinary banquet, outstanding spread of food, and yet no one was eating. Everybody looked dull and weak. In fact, it did look hell. The man was then led to heaven. Here again he saw an extraordinary banquet, outstanding spread of food, and everybody were eating, dancing and rejoicing. Everybody looked cheerful and excited. It did look heaven. On his return to see God, the man expressed his confusion. “Dear God, though the atmosphere looked the same, why was hell so much hell, and heaven so heavenly?” With a smile, God replied, “You didn’t look properly. In hell and in heaven, a four-feet fork and a spoon are been tied to their respective hands. In hell, everybody is trying to feed themselves, which they cannot with a four-feet fork and a spoon. So they are starving and feeling weak. Their selfishness is turning their atmosphere into hell. In heaven, everybody is feeding the one in front of them. So they are healthy and feeling jubilant. Their selfishness is turning their atmosphere into heaven.”

After an elongated pause, it seems God concluded, “Not only in this eternal world, but even in that earthly world, you will get everything you want from life, if you will help enough other people get what they want from life. In lifting others, you are lifted.

That’s Krishna. From his biological parents to his adopted parents, from his friends to the gopis, from the birds to the animals, from Draupadi to Sudham, from Arjuna to Duryodhana. Krishna was there for everybody. He was dependent on nobody, and yet dependable for everybody. He lived up to the ideal of ‘Love all. Need none’. It never mattered what others did for him. What mattered is what he could do for others.

There lived a man by name Samuel in a Small Village. Samuel was a man of love, affection, integrity and innocence, who helped people at all times and by all means. An embodiment of love he was; but never ever prayed, nor did he know the meaning of prayer. He preferred to serve the masses instead of attending the Sunday Mass. One day an angel appeared before Samuel with a book in her hand. Opening the book the angel read the names of Paul, Peter and Marry and asked Samuel, “Could you please show me the house of these people.” Samuel asked the angel, “What book is this?” The angel replied, “This is the book which contains the names of those people who love God.” Out of curiosity, Samuel asked the angel, “Could you please check for my name too!”. The angel said, “Sorry, your name does not figure in it.” Hearing this Samuel was shaken. The next day the angel came with another book and as she opened it, the name Samuel topped the list. Again out of curiosity Samuel asked the angel, “Now what is this book?” The angel replied, “The Book which I brought yesterday contained the names of those people who love God. This book which I have brought today contains the names of those people whom God loves.” There are people like Samuel in this world who teach us that, “The hands that help are holier than the lips that pray.” The Creator cares for those who care for the creations.

Selflessness is another name for Krishna. You are Krishna, when you go into every relationship looking at what you can give and not what you can receive.

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Source: FT April 2011.

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HOW TO EXCEL IN EVERY FIELD?

All human beings have three distinct and different personalities: bhokta, karta and jnata meaning experience, doer (or performer) and knower (or learner).

Bhokta: Right from birth we experience a world around us through our sense organs and mind. This experience, called bhokta, goes through varieties of experiences, both pleasant and painful.

Karta: Initially, as a baby one does not do deliberate actions but as the organs of action (called karmendriyas) and intellect (budhi) develop, a human being is able to plan and execute deliberate actions. This doer or performer is called Karta.

Jnata: Every human being is provided with a set of instruments of knowledge (jnanendriyas) by which he can learn. A knower, called jnata or pramata, is one who is capable of learning or knowing from the world.

Each personality as a vast field to operate in. If we want to be a learner, we will soon discover that one lifetime is not sufficient. Similarly if we want to be a doer or experience we will realize that there are infinite actions we can perform and innumerable experiences we can go through. Thus jnanam (knowledge) is endless for the jnata, karma (action) is countless for the karta bhogas (experiences) are limitless for the bhokta.

Unfortunately life is short. And so we have to prioritise the three personalities. Which should be given prominence and which merits only secondary importance? Sastra or scriptures come to our rescue. And sastra poses a question – Which do you consider most important – experiencing, doing or knowing? In other words are you a bhokthr-pradhana person where experiencing is dominant? Or a karthr-pradhana person where doing is prominent? Or a jnathr-pradhana person where learning is predominant? If we go by our nature or instinct, we will choose only the bhokta-personality as most important. Our education system caters to a bhokta-personality even through education itself is a means of knowledge. We strive for a good education (a degree in a preferred discipline from a reputed college) only because it enables us to get good jobs. Better the job, higher the salary. And higher the salary, the more comforts of life that we can enjoy. A successful person is considered to be one who has the best ‘infrastructure’ at his command – big house, premier brand of car, ornaments, clothes, etc., Thus a successful human being is considered to be a successful bhokta.

Sastra calls this materialism – a system in which bhokta is worshipped as the most important personality; karta and jnata rank next in importance. According to sastra, bhokta should not be at the top. A human being is a human being only when he is karthr-pradhana or jnathr-pradhana.

Why does sastra say so? The scriptures ask us to observe animals. How many personalities do they have? Only one – bhokta. Animals can neither be doers nor learners. Here we must note that doing means performing a deliberate action. No doubt animals perform actions but they are governed by instinct. Animals have no free will. They are born with only one purpose – to experience.

Since human beings share only the bhokta-personality with animals, the experience in us is the animal in us. No doubt this is a harsh word to use but if we think about it, we will accept it as appropriate. If we keep bhokta as the prominent personality, our life is like an animal’s. Sastra says that to live up to the status of a human being we must make the bhokta in us less dominant and bring karta and jnata to the fore. It is what we do and what we know that makes us successful and superior. In the Bhagavadgita Lord Krishna strongly criticizes bhokta-predominant people – ‘There is no fixity of mind for them who cling to pleasure and power and whose discrimination is tolent away’. (2.44) They are as good as non-human beings.

Once we decide to become a successful kart and successful jnata, sastra is only too willing to lend us a helping hand in our pursuit. Let us consider the karta personality.

How can we excel as a karta (experience)?

Taitriya upanisad gives us certain tips – ‘Shraddha surely in his head; ritam is his right wing; satyam is his left wing; yoga is his trunk; and mahah is his support and foundation. (2.4). The mantra lists five principles or factors for excellence in the field of karthrthvam or doership.

1.Shradha (Love):

Shradha means reverential love for the action that a karta undertakes. We must never dislike any action we do. Neither must we do any action reluctantly or half-heartedly. Actions can be those that we choose to do or those that we have to do. In the next stage we must learn to love any action we do and this includes actions thrust upon. It is a question of developing the right attitude. There are many actions that we dislike, but others like, e.g. mountain climbing (liked by mountaineers) or looking after sick people (nurses). If we learn to like the karma or action, the karma itself gives ananda or joy. The karma phalam (result of the action) may not necessarily be to our liking or expectation. Unlike karma-phala-ananda (which may or may not fructify in this birth), karma-ananda is instantaneous. Thus we can derive joy from karma (action).

The word ‘shradha’ is used here to indicate the dedication of action to someone we love and respect including the Lord. In the Bhagavad-gita, Lord Krishna says – ‘Whatever you do, whatever you eat, whatever you offer in sacrifice, whatever you gift away, whatever austerity you practice, O Kaunteya (Arjuna) do it as an offering to me’. (9.27). A man found it very difficult to look after his invalid mother. He had to bathe her, clothe her, feed her etc., He changed his approach and considered his mother as divinity itself. He looked upon bathing his mother as performing abhishekam to the Lord and even chanted Rudram while doing so. The same tasks no longer seemed difficult. In fact, he enjoyed doing them.

2.Ritam (Kknowledge):

Ritam means proper knowledge of the action – what to do, how to do, how much to do, when to do, where to do. We must learn about the action thoroughly and not be ignorant of what we have to do. It is for this reason that scriptural study is very important for a religious person.

Every role we play in life is a karma. A man enters wedlock. He must thoroughly understands the role of a husband. If not, he will become miserable and further he will make his wife miserable. Parents must know what is parenting. If not, they will let loose terrible children into the society. When a husband ill-treat his wife, his children get a message. When we play a family role, it affects three generations. Ritam is knowledge about every role we play.

3.Satyam (Implementation):

Whatever we have learnt about karma is not just for learning but meant to be put into practice. We should implement what we know. Studies of major accidents show that often they were caused, not by natural causes, but by the concerned people not doing what they should do. They knew, but they did not do it due to indifference, callousness or sheer laziness. This is emphemistically referred to as ‘human error’. Satyam means there is no knower-doer split.

4.Yoga (Focus):

Yoga must be understood as focus. When a karta does karma with focus, the very karma becomes meditation. In the Bhgavad-gita, Lord Krisna glorifies action by glorifying the grhastha (householder) – ‘He who discharges his duty without seeking its fruit, he is the sanyasin, he is the yogi, not he who is without sacred fire and without rites’. (6.1). It is the grahastha who by his actions (and thereby earnings) supports the other three asramas, viz., brahmacharya (student life), vanaprastha (retired life) and sanyasa (renunciate). A grhastha may not get time for meditation but he can convert every action into meditation by applying himself totally to the task at hand. The biggest advantage of yoga or focus is that every action becomes deliberate. There is no mechanical action. Deliberate actions save time and energy.

5.Mah (Expansion):

Mahah literally means Hiranyagarba, the total karta (the sum total of all kartas). The individual karta must learn to identify with the total karta. Expansion means broadening our outlook. Consequently our actions will benefit s many people as possible. Rather than ask the question ‘what will I get by doing this action?’ we ask ‘How many will benefit by this action?’ This is called paropakara.

If we follow these five principles, i.e., if we love, learn, implement, focus and expand, the excellence in action itself will give us joy. We will not yearn to become a bhokta. If we learn to excel as a karta, later, we will also learn to excel as jnata. This will help us gain spiritual knowledge and this in turn will enable our spiritual growth.

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Source: From the Talks given on 01.01.2004 by Swamy Parmarthananda.

In Indian Culture Why we do wear marks on the forehead?

TILAKA



TILAKA is the mark of red powder or sandalwood paste that is applied on the forehead. It is used by the Hindus. It has become practically a symbol of Hinduism.

To a Hindu the daily bath carries a lot of sanctity. It is a part of his prayer and worship. Immediately after bath the Hindu performs his daily prayer usually in his temple or in his own house. After his prayer is over, he takes a little red or sandal powder or sacred ash placed at the feet of the Lord and applies it to his forehead. The ladies usually make a round mark and that is called tilaka. Men are more accustomed to use it in the form of a straight line. Whatever way these marks are made the Hindu retains it through the day.

Significance of wearing Tilaka on the forehead.

This practice has a significance. The Hindu believes that the purpose of the life is to realize the infinite Reality. This is achieved by reflection and contemplation which he practices in his prayer-room. But he cannot continue his prayer all day long since his duties and obligations compel him to go into the world and work. He therefore leaves his prayer room with the idea of coming back to it after fulfilling his obligations. While leaving he takes a little powder from the Lord and applies it to his forehead, with an idea to remember that all his actions in the external world are dedicated to the achievement of this supreme Goal of Realisation. The forehead is the seat of memory. Applying the tilaka on the forehead symbolizes the retention of the memory of the Lord in all his activities. That is to remember, to reflect and contemplate upon the Reality in and through his activities throughout the day.

In earlier times, the four castes (based on varna or colour) – 1. Brahmana, 2. Kshatriya, 3. Vaishya and 4. Sudra – applied marks differently. The Brahmin applied a white chandan mark signifying purity as his profession was of a priestly or academic nature. The kshatriya applied a red kumkum mark signifying the valour as he belonged to the warrior races. The vaishya wore a yellow kesar or turmeric mark signifying prosperity as he was a businessman or a trader devoted to creation of wealth. The sudra applied a black bhasma, kasturi or charcoal mark signifying service as he supported the work of the other three divisions. Also Vishnu worshippers apply a chandan tilak of the shape of “U”, Shiva worshippers a tripundra (of the shape of ‘=’) of bhasma, Devi worshippers a red dot of kumkum and so on.

The chandan, kumkum or bhasma which is offered to the Lord is taken back as Prasad and applied on our foreheads. The tilak covers the sport between the eyebrows, which is the seat of memory and thinking. It is known as Aajna Chakra in the language of Yoga. The tilak is applied with the prayer – “May I remember the Lord. May this pious feeling pervade in all my activities. May I be righteous in my deeds.” Even when we temporarily forget this prayerful attitude the mark is thus a blessing of the Lord and a protection against wrong tendencies and forces.

The entire body emanates energy in the form of electromagnetic waves – the forehead and the subtle spot between the eyebrows especially so. That is why worry generates heat and causes a headache. The tilaka or pottu cools the forehead, protect us and prevents energy loss. Sometimes, the entire forehead is covered with chandan or bhasma. Using plastic reusable “stick bindis” is not very beneficial, even though it serves the purpose of decoration.

This custom is unique to Indians and helps to easily identify us anywhere.

When a Hindu meets another Hindu the first thing that strikes them both is the mark on the forehead. It constantly reminds each other of the purpose of their existence, their dedication to the realization of the supreme Reality. They confirm this understanding by greeting each other with folded arms. This gesture is called namakara. The gesture of namaskara is to join the palms together in front of him and bow his head to the joint palms.

Significance of Namaskara

Each palm represents the separate individuality. Each palm supports the five fingers. Similarly, each personality has five sheaths called the five kosas. The five different parts of the personality are called pancakosas, five sheaths. They are: 1. annamayakosa – food sheath, 2. pranamayakosa – vital-air sheath, 3. manomayakosa – mental sheath, 4. vijnanamayakosa –intellectual sheath and 5. anandamayakosa - bliss sheath. These five sheaths are supported by the Atman, the supreme Self which is the eternal Reality. The five sheaths are different from individual to individual but the Reality that supports them all is one and the same in all individualities. This truth is declared when the Hindus greet each other with namaskara. The two palms joined together as one indicates that the Reality or Atman is both is one and the same. To this unifying Infinite Atman, the Hindu bows in reverence when he does namaskara.

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Sources:

1. Excerpts from the book on “The Symbolism of Hindu Gods and Rituals” by A Parthasarathy.
2. Excerpts from the book on “In Indian Culture.. Why we do we…” Swamini Vimalananda & Radhika Krishnakumar.
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WHAT IS SARANAGATI (SURRENDER TO GOD)?

Most of the religions of the world share a common teaching which is popular and powerful message – ‘God will save you if you will surrender to Him’. And so we are encouraged and exhorted to choose God as our savior, treat God as our refuge and take God as our shelter. If we thus surrender to God as our savior, refuge and shelter, we will be free from all the problems of life.

This universal message is also found in Hinduism. Surrendering to the Lord and taking Him as refuge is called saranagati. Today the saranagati message has become very popular. Many people explain and expound the tenets and precepts of saranagati. (Let us call this group, the popular group and the saranagati enunciated by them as the popular saranagati.) Unfortunately this saranagati is so different from the saranagati that is given in our scriptures. (Let us call this saranagati, the traditional saranagati and its believers the traditional group.)

There are four main differences between the two groups.

1. The first and foremost concept, the most powerful message given by the popular group is that we have to surrender our will to the Lord. This group does accept free will but claims that in saranagati our free will has to be surrendered to God’s will.

The traditional group says free will is the most unique feature that humans are blessed with. A human being is a human being only because of this gift called free will. It is this faculty that differentiates us from all other living beings. Free will enables us to choose the right goal (called purusarthas) and the right path. Choosing between options is possible only by the exercise of free will. Katha Upanisad talks about two paths, the good and the pleasant that are open to man. (1.1.2). A discerning man chooses the good while short-sighted person prefers the pleasant. It is by exercising our free will that we can get moksa. Hence, there is no question of surrendering free will in traditional saranagati.

2. The popular group points out that we must transfer all our responsibilities to God. Thereafter God will decide what we have to get and how. The Lord knows our problems and He will take care of us. This is a very, very popular message of the popular group.

The traditional group feels that as human beings endowed with free will we have the privilege of exercising choice. Hence, we must accept responsibility and take charge of our lives. Lord Krishna says in the Bhagavat-Gita – ‘One should lift oneself by one’s own efforts’ (6.5). How can we lift ourselves by ourselves? We have to use our buddhi or intellect. Katha Upanisad says that he who uses the intellect and chooses the right path attains the highest goal (1.3.9). What we have to do, Bhagavan can never do, will never do. At best God will be a cheer leader encouraging us in the game of life just as parents at best can only cheer their little ones in a running race and not run the race for them. Hence, there is no transfer of responsibility in traditional saranagati.

3. The popular group recommends that having surrendered our will and transferred responsibility to the Lord, we must have faith in God and His capacity to solve all our problems. God is omniscient, omnipotent, etc., and therefore He will solve our problems.

We may be a little skeptical. Our problems are many – financial problems, family problems, career problems, etc. Is God going to solve all our problems? And how will He do that? The popular group responds by narrating innumerable stories of devotees – how they were rescued by God. All these stories have a common feature – the occurrence of miracles. All the devotees were saved from their trials and tribulations by miracles. The message conveyed is that in our lives too we can and should expect miracles since we have surrendered our will and responsibility to the Lord. The popular group believes faith in God is tantamount to faith in God’s miracles.

The traditional group postulates that God rescues His devotees through His teaching. God has already provided solutions to all our problems in the teaching which is the sastra or scriptures. The word ‘sastra’ means that which protects the people, i.e., the protector. The word ‘saranam’ that occurs in ‘saranagati’ also means protector. Thus saranagati means sastragati. These teachings do not refer to the miracle stories that do find mention in the sastras. What then is the central teaching of the scriptures? The scriptures teach us how to face life. The sastra answers our questions. Who am I? What is the world? How does the world create problems for me? How can I solve these problems? The traditional group believes that faith in God means faith in God’s teaching.

4. The popular group suggest that we have to surrender to God who will solve all our problems. How? By performing miracles! And so whenever there is a problem or crisis in our lives, we must expect a miracle. But to our destiny we find that miracles do not happen like they keep occurring in scriptural stories. Consequently we doubt the efficacy of saranagati. We wonder whether God is blind to our problems or deaf to our pleas. God has not solved our problems even though we have surrendered to Him. Our faith in God, faith in saranagati, faith in miracles is shaken. There is a crisis in faith that is inevitable.

The popular group admonishes us that we should never doubt God; faith should be unflinching. Doubting God is a maha papam. This creates a problem. It is the nature of the intellect to doubt, question, think and analyse. The popular group says we have to set aside and suppress our intellect.

What does the traditional group say? Since we have to rescue ourselves through the teaching, we have to study and understand the scriptures. And for this we have to use our intellect. Katha Upanisad says – ‘The self is hidden in all beings. It is not noticed. Only the discerning seers, through their sharp, penetrating intellects, can perceive it. (1.3.12). Our saranagati is to the scriptures from which we have to learn the methods of protecting ourselves. In this self-protection, what is the contribution of God? It is only His teaching, the sastra. Hence, there is no suppression of intellect in traditional saranagati.

The four important differences between popular saranagati and traditional saranagati are summarized below:

Popular saranagati Traditional saranagati

1. Drop free will -- Retain free will

2. Transfer responsibility to God -- Accept responsibility

3. Have faith in God’s miracles teaching -- Have faith in God’s teachings.

4. Suppress the intellect -- Use the intellect.

A question arises when we study traditional saranagati. How does the sastra help us protect ourselves (since we do not expect miracles to solve our problems)? The sastra gives four kavacams or shields for our protection.

1. The first kavacam or method given by the scriptures is dharma. A Sanskrit verse says ‘dharma when violated, hurts us; dharma when followed protects us’. Dharma means a healthy way of life, consistent with the physical and moral laws of the universe. We cannot ignore dharma and hope to enjoy a happy life.

The sastra says all the problems we face ranging from minor suffering to major tragedies are due to our violating dharma in the immediate or remote past. We alone are accountable. We alone are accountable. We alone are responsible. If violation of dharma is the cause of our suffering, adherence to dharma is the solution to our problems. Lord Krishna talks about a dharmic way of life in several places in the Bhagavad Gita – in chapters 3, 16 and 17. Just as a healthy regimen (right food at the right time and right exercise) wards off diseases, a dharmic lifestyle protects us from problems.

2. Not all our problems are solved by dharma. Many healthy people, inspite of all their conscientious efforts, do fall ill. In such a case, sastra prescribes a special remedy called parihara or prayascittam meaning remedial measures. Many of our daily prayers including the mantras of sandhya vandanam are remedial measures. Rudram, is very, very powerful prayacitta mantra.

3. Some problems will not go away either by dhdarma or parihara. The scriptures contain stories of many people—Yudhistira, Nala, Hariscandra—who were dharmic to the core, who did all the parihara and yet had to go through untold suffering. The only method to face this situation is to develop a skill by which choiceless sufferings are converted into learning experiences. We can call this yoga kausalam. It is like extracting medicine from poison. Science has advanced to such an extent that killing poison canbe converted to life-saving drugs. If poison can be converted to medicine, suffering can be converted to tapas. Brahadaranya upanisad says – ‘This is verily a great penance that a diseased person suffers. He who knows thus wins indeed a great world’. (5.11.1). When we are afflicted with an incurable disease, we must learn to accept it as a form of tapas. This requires a lot of effort and training in that we must change our perspective and attitudes. We must stop working at the outward or external level and start working at the internal or mental level. Lord Krisna says in the Bhagavad Gita that we should not lament over the inevitable. (2.27).

4. The fourth and most powerful is atma jnanam or Self-knowledge. Once Self-knowledge solves a problem, it is solved for good. The problem is gone, never return. Lord Krisna says in the Bhagavad Gita – ‘Arjuna, when you have reached enlightenment, ignorance will delude you no more’. (4.35).

The other three shields offer a relative solution; jnanam is a permanent solution. And jnanam is provided by the sastra. The last important verse in the Bhagavad Gita is verse 18.,66, very well known as the saranagati mantra says – ‘Renounce all dharmas and take refuge in Me alone. I shall liberate you from all sins; grieve not’. In his commentary on the Bhagavat Gita, Adi Sankara does not say drop your will, drop your responsibility and wait for miracles to solve your problems, he clearly says we have to attain jnanam.

Traditional people look upon God as the giver of the sastra. God talks to us through the sastra. Even today, we can learn the sastra from a Guru. We can study and save ourselves. Therefore, saranagati means surrender to sastra, surrender to the Guru.

On this auspicious occasion of Sivaratri, let us look upon Lord Siva as Dakshinamurthi who has provided us protection through the sastra. Let us study and make use of the scriptures. That is true saranagati.

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Source: From the Talks given on Sivarathiri, March 1, 2003, by Swami Paramarthananda.

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CONSCIOUSNESS

Is the Life Spark

It is not part of the body-mind complex.


Our scriptural texts reveal consciousness as

1. Not a part, property or a product of the body;

2. An independent entity which pervades and enlivens the body;

3. Not limited by the boundaries of the body, and, therefore, formless;

4. Surviving the death of the body and continuing to exist after the fall of the body;

5. In the absence of the medium after the destruction of the body, not being in a position to transact with the world

The consciousness enlivens all the bodies. That the consciousness illumines all experiences during the waking, dream and deep sleep states. The Consciousness is the very life spark, in all forms from Brahma to the smallest insect. Consciousness is also presented as a sole witness of the entire play of the universe. In each one of us is this consciousness and not the perceived world consisting of our body-mind complex and its experiences in the form of objects, emotions and thoughts. Consciousness is different from the body-mind complex.

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Source: Based on talks by Swamini Satyavaratananda Saraswathi, a disciple of Swami Dayananda Saraswati and Swami Paramartananda.

THOUGHTS

Watch your thoughts they will become your words.


Watch your words they will become your action.


Watch your action they will become your habit.


Watch your habit they will become your character.


Watch your character they will become your future.

Therefore, ultimately your future or destiny is determined by your character, determined by your habit, determined by your action, determined by your words and finally determined by your thoughts. Where does it begins? All wars begins in the ‘mind’ of an individual. Even though thoughts are intangible but they are extremely powerful. Therefore, never ignore your thoughts just because others don’t know it.

James Allen in his famous book “As a man thinketh” says that just as a gardener cultivates his plot, keeping it free from weeds, and growing the flowers and fruits which he requires, so may a man tend the garden of his mind, weeding out all the wrong, useless, and impure thoughts, and cultivating toward perfection the flowers and fruits of right, useful, and pure thoughts. By pursuing this process, a man sooner or later discovers that he is the master-gardener of his soul, the director of his life. He also reveals, within himself, the laws of thought, and understands, with ever-increasing accuracy, how the thought-forces and mind elements operate in the shaping of his character, circumstances and destiny.

The Wisdom from English Proverbs

1. Absence makes the heart grow fonder.

2. Advice most needed is least heeded.

3. After dinner sit a while, after supper walk a mile

4. All cats love fish, but hate to get their paws wet.

5. A bad workman blames his tools.

6. Better to have it and not need it, than to need it and not have it.

7. Buy the best and you cry only once.

8. A candle loses nothing by lighting another candle.

9. Damned if you do, damned if you don’t.

10. Don’t try to teach a pig to sing. It doesn’t work, and you’ll annoy the pig.

11. Dreams are not the ones, which comes when you sleep; but they are the ones, which will not let you  sleep.
12. Education makes machines which act like men, and produces men who act like machines.

13. Fool me once, shame on you. Fool me twice, shame on me.
14. In the land of the blind, the one-eyed man is King.
15. It is better to die on one’s feet than live on one’s knees.
16. It is better to have loved and lost than never to have loved at all.
17. It’s the squeaky wheel that gets the grease.
18. Laugh when you’re happy, cry when you’re sad, and do both when you’re the happiest you’ve ever been.
19. Love is not finding someone to live with; it’s finding someone whom you can’t live without.

20. One man’s junk is another man’s treassure.

21. Repetition is the mother of memory.

22. Set a thief to catch a thief.

23. This, too, shall pass away.

24. Too much of one thing, good for nothing.

25. When the going gets tough, the tough get going.

26. The worst good day is always better than the best bad day.

27. The worst way to miss someone is to be sitting right beside them knowing you can’t have them.

28. You never know what you can do until you try.

29. Worry often gives a small thing a big shadow.

30. One of these days is none of these days.

31. One today is worth two tomorrow.

32. Losers weepers; finders keepers.

33. If a camel gets his nose in a tent, his body will follow.

34. However long the night, the dawn will beak.

35. Hard words break no bones.

36. Hatred is a blind as love.

37. Gardens are not made by sitting in the shade.

38. Failure teaches success.

39. False friends are worse than the open enemies.

40. Every path has its puddle.

41. Better untaught than ill-taught.

42. A stumble may prevent a fall.

43. A friend to all is a friend to none.

44. A change is as good as a rest.

45. A broken friendship may be soldered but will never be sound.

46. All things are difficult before they are easy.