Tuesday, 14 April 2009
Monday, 16 February 2009
Just realize how often you ask people how they feel. See, today you feel good. Tomorrow you don't feel good. Who cares? There is no guarantee you will feel good after doing anything. You may feel miserable. You may suffer. You don't need to care for people's emotions at all. This may look very cruel, but I tell you it is okay, because it makes you strong.
A wise person does not care for emotions because emotions are ever changing. And everyone has to work out their own karma. If you are feeling bad, you must have done something terrible in your past. Otherwise, why would you feel bad? Nature is never unjust. Nature always does justice. If you are unhappy, it's becuase of your own karma. If you are suffering, it's because of your karma. Suffer. Finish it off. Suffer and finish. Nature brings joy to one who has done good and brings suffering to those who have down wrong acts.
It is not necessary to care for anybody's feelings at all. Absolutely not. You needn't complain at all. The question is, are you doing your job? Do your job. That's it. That makes people really strong. And no one complains. Nothing to complain about.
Certainly I don't want you to whine and complain. No way. I don't care how you feel. I care for you and I don't care how you are feeling. You feel up and you feel down - it's so much moodiness. So much wasting of time happens in this.Take responsibility for your own feelings. In the world, often people throw their responsibiliy of their feelings on others and on situations, circumstances. Somebody else is responsible for my feeling down. Because you said this thing to me, I am feeling low. You didn't look at me, so I am feeling low.
You know, no one is responsibily for the way you feel. YOU are totally responsibile if you are feeling happy or unhappy. Take that
responsbility. When you take responsibility, you gain power. Then you become happy.
JAI GURU DEV
Wednesday, 3 December 2008
Thursday, 16 October 2008
We are in denial :- Sri Sri Ravishankar
Negating identity causes inaction, sloth and lethargy
If you come across a Communist, with a Hindu name, and ask him about his identity, he will deny being a Hindu. Yet, a Muslim Communist often claims his identity without hesitation. One wonders what causes this difference in attitude.
It is interesting to probe into the psyche of identity, which often is a source of security, insecurity, conflict and comfort. Perhaps the following reasons would answer the identity crises of the Hindus. The broadmindedness of Hinduism, its inherent inclusiveness and secularism, makes Hindus feel guilty about claiming their identity, as it is embedded in their philosophy that it is wrong to exclude others. Claiming a religious identity makes them feel they are excluding others and so they shy away from doing so.
Hindus have been traditionally groomed by the Vedanta to drop all identities. This has deeply influenced the Hindu psyche. Hindu philosophy is woven around egolessness. Let alone their religion, some sadhus don’t even say their name; they would say, “What’s in a name?” Sanyasis are even shy to talk about their parentage. A renowned ascetic in Rishikesh would meet with everybody, but not his own mother and family. When asked, he would say, “I am Vedanti; once I have taken sanyasa, I have dropped all my identities.”
This is an erroneous understanding of Vedanta. Why do we fear the identity so much? Seeing identity as stumbling blocks for one’s growth is ignorance. Sanyasa is transcending identity; it is being in that centredness from where you have equal love and compassion for all. It is the unshakable light and richness that one has found in one’s Being which is universal. Transcending identity is different from denying identity. When religious leaders themselves denounce their identity, the community follows suit. This is akin to the thought that secularism is anti-religion.
Caste identity is in some places much stronger than religious identity. The normal tendency is to go for one single identity than for a dual one. So, between caste and religion, many Hindus seem to go for caste. Hindus feel ashamed of the ills of Hinduism — its superstition, untouchability, and practices like sati are usually highlighted in the media, rather than its unparalleled philosophy and scientific temperament. Thus, for several centuries Hindu bashing has been a fashion.
The media seems to have given the prerogative of Hindu identity to the RSS and VHP and secular-minded Hindus would not like to associate with these two organisations. As a result they shy away from their own identity.
Within India itself, we witness a great deal of ignorance about the Hindu religion and its scriptures. Although Hindus form 80 per cent population of India, there is still only one university which teaches Hinduism — whereas there are five which teach Islam, five which teach Christianity, two which teach Sikhism and one that teaches Jainism. You would find every Muslim would know a couple of verses from the Quran; you can hardly find a Christian who has not read the Bible.
But Hindus who know Sanskrit or a few shlokas are rare. Most educated Hindus know the Bible; they know Christmas carols. When they know nothing about their religion, how can they take pride in it?
There are 1.25 billion Hindus in the world, a little over one-sixth of the world’s population, but you hardly find a single Hindu lobby at international forums. You will find a Christian lobby, a Muslim lobby or a Jewish lobby, but you can’t find a Hindu lobby. Just 12 million Jews in the world are such a powerful voice. Buddhists also have a voice and make their presence felt at world forums.
In countries of south and central America and in Europe, although they are secular democracies, they are not shy to proclaim their allegiance to Christianity. You will find the religious symbol of the Cross placed in their parliaments; chaplains offer prayer before every official dinner. While associations like YMCA (Young Men’s Christian Association) have gained wide acceptance. Why then is it that Hindu associations are viewed with scepticism?
A strong community is an asset to any nation. A weak community will always be in fear and because of insecurity will become aggressive. It is the pride in one’s identity which strengthens the community. Identity is in no way contradictory to universality.
People often ask, “Will not the concept of global family, Vasudhaiva Kutambakam, contradict patriotism? Similarly, will your religious identity not conflict with your universality?’’ The answer is “No”. Your duty as a family man is not a hindrance for your realisation that you are Brahman. You don’t need to run away to the forest to realise “All this is Brahman”. Your being spiritual in no way contradicts your being a socially responsible citizen. In fact, it enhances your ability to care and share.
The conflict in the world is because people are either stuck in their identity, and die for it, or shy away from their identity and lose their roots. One has to opt for a middle path. The ideal situation will be when every religion transcends its identity. Until that time, it is unwise for the Hindus to let go of their identity. We cannot, and should not, eliminate differences on this planet. We need to celebrate the differences. And this is the uniqueness of Bharat — from the atheism of Charvaka to Bhakthi Panth and Sufism, it’s one beautiful bouquet.
An identity is related to an action. Denial of identity will dump you in inaction, sloth and lethargy and hence Krishna reminds Arjuna of his Kshatriya identity even while giving “Brahma gyan” to remind him of his duties and responsibilities. Otherwise while giving this High knowledge of the Self, why would Krishna remind him again and again of his limited identity. The limited identity in no way contradicts the universal one. A policeman cannot perform his duties — steer the traffic — if he fails to acknowledge his identity. Similarly, if a businessman shies away from his identity, he cannot function. The same is the story of Hindu identity. India cannot make a distinct mark on the world if it ignores its religious and spiritual heritage.
Monday, 4 December 2006
The first major aspect of good leadership is letting go of control. Are you in control when you're sleeping or when you're dreaming? No! Are you in control of any other function in your body? Your heart is pumping all by itself. Your liver functions by itself. The food you stuff in the stomach gets digested all by itself. Do you have any control over them? Are you in control of the Sun and Moon moving around the globe or even the globe rotating on itself? Are you in control of the thoughts that come into your head? So, when you realize you really do not have any control over all major things that are happening in you life, you'll stand up and laugh. :-) Oh, what am I thinking, am I in control of something? Then you will realize that the idea that you are in control is an illusion. And then you relax. And that relaxed state is called surrender.What is surrender? A state of mind, where you are absolutely at home, totally relaxed, with no fear, anxiety, burden or problem. That state is called surrender.Surrender is our very nature; you don't have to do it. When you are in your natural state of childlike innocence, you are already in a state of surrender. When you cannot surrender, then you make effort, and effort makes you surrender. So when you say, "I cannot relax", I will say, "Ok, hold your fists tight and tight and tight." Then, when I ask you to make it tighter and you cannot do that, what do you do? Being tired, you just drop. This is coming to the other end with effort! For a leader, it is also important to be in the present moment.
So, what are the qualities of good leadership? How can you be a dynamic, confident and enthusiastic leader?
1. The first quality of leadership is to set an example.A leader doesn't just order things; he does it so that others can do it.
2. Second aspect is that a leader takes good care of those whom he is leading.
3. Third aspect is that he doesn't create followers. A good leader creates leaders. And then chain action happens. A leader should delegate responsibility.
4. The fourth quality is that a leader does not depend on authority. He just does a thing, whether authority is invested or not. It comes by itself.
5. The fifth aspect of leadership is that he does not worry about position. The respect that you gain through virtue is very different from the respect you gain through the position. The respect you get through a position is short-lived and temporary. But the respect that you gain just because of your smile, your attitude, your virtues are there with you all the time. You may be a chairman of this committee, a president of that committee, or you are barrister here or governor of that state - these are all momentary, temporary. They come and they go. And the respect you get because of this position is not genuine, it is not from the heart, it is not true. But the respect you gain because you are a nice person, is genuine, it lasts long. It is spontaneous.
6. The sixth quality is that a leader is alert and when challenges come, he is not disturbed. A good leader is one who does not drop things when challenges appear.
7. The seventh quality of a good leader is one who does not care for comfort, but who stretches himself beyond the comfort zone. Anything creative, dynamic and great can happen only when you stretch beyond your comfort zone where we are often struck. We think we cannot do something: just make an effort and put one step ahead, and you will find that that you are expanding your comfort zone. Creativity transcends your comfort zone. Or, when you step out of the comfort zone, your creativity comes into play.
8. The eighth aspect is, a leader should not mix head and heart. If you mix head and heart, you are in a mess! When you have to work, you work with commitment and you live with your head. In life, in situations other than when you are working, listen to your heart.
9. The ninth quality of a good leader is that he should be multidimensional and see from the other's point of view. Put yourself in other person's shoes, look from the other person's point of view.
10. The tenth aspect is that the leader doesn't depend on one-sided information. When you get some news from one side, don't take any decision or conclusion till you hear from the other side also. Leader should be a good communicator.
11. The eleventh is that a leader should have a direct approach. Twelth quality of a good leader is not to judge oneself. You have this tendency of judging yourself, "Am I good? I'm no good." The self-judgment is an obstruction. Stop doing that. Don't judge yourself. When you judge yourself, you are judging others also. Then you oscillate like a pendulum. If you feel you're good, then you are saying that others are not so good. So when you find that others are good, and then you feel that you are no good, you blame yourself. Judgment is very similar to self-blame and blaming others. We have to get out of this vicious circle of self-judgment. That is also the state of surrender. When you have surrendered to the Divine that means that you no longer judge yourself. Self-judgment is not necessary. A child is so innocent, why? Because the child doesn't judge itself.
The more we know, the more we will come to realize what we do not know.If we want to achieve our true potential and live life to the fullest, as Poojya Gurudev said it, "Open your eyes. Burst your shell. Spread your wings and fly!". Swami Chinmayananda - Hate not the sinner - hate the sin; and always hate the sin even with an excess of hatred."