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Swamiji says …

” ‘Impatience’ is, most certainly, the numero uno vice in today’s world. We are constantly rushing, overspeeding, overtaking and seeking immediate gratification. ‘Who has the time to be anything but impatient ?’ we counter. It is easy to get angry, lose control, scream and yell, but nearly impossible to exercise restraint and keep calm, when things don’t pan out the way we would want them to. It is during such moments, that the ‘impatient’ streak in us, hurtles through the checkposts of caution, patience and tolerance at breakneck speed, with complete indifference and arrogance ; as though, trying to wipe out the very existence of timid and humble ‘patience’. And, not surprisingly, it succeeds in doing so to a certain extent !”

“ Remember, it is not easy to be patient, as one needs a lot of inner strength to stop himself from reacting, in a predictable manner, in a particular situation,and, this strength is not present in each one of us. Discarded and rejected by most of us without any misgivings or regret, ‘patience’ has indeed become a rare and exceptional quality. We find it taxing and demanding to be patient; so much so, that even on being admonished by others for playing truancy with ‘it’ and not abiding by ‘its’ simple rules, we refuse to give up our rigidity and continue to behave in an impatient manner.”

” Guidelines from well wishers like – ‘Can you please be patient !’ ‘ ‘Have some patience! The best is still to come !’ prove to be totally ineffective as we refuse to change our adamant viewpoint. Foolish that we are, we fail to understand the importance of these words that are said for our good; to instil hope in us; to slow us down; to warn us; and to advise us. But, do we pause, even momentarily, to listen to the strength, hope and belief that these promising words have in them? Their resonance falls on deaf ears, as the powerful currents of impatience, makes us mock the futility of being in the ‘patient’ lane of this fast-paced world. Even our response to such advice is a nonchalant shrug, accompanied by a telling look, that speaks volumes about what we think of being patient. A look of utter disbelief that says out loud and clear – ‘What? Patience and me don’t go hand in hand ! ‘ can be read by all easily. The fear of being viewed as a ‘loser who waits’ makes us forget completely that ‘patience’ is the greatest treasure that we possess. It is not a sign of weakness, but, one that signifies endurance, tolerance and gives us the strength to face and solve problems.”

“ Patience is not to be mistaken with ‘waiting’ or ‘inaction’. To be patient means to simply accept that things will happen and occur in their own time. Perhaps the best example of this is when we are caught in a major traffic jam. There are some of us who constantly honk and create a ruckus till the traffic finally moves; and, then there are some who talk with friends or relatives over the phone; listen and sing alongwith the songs playing on the radio and take a much needed reprieve from their hectic life. Finally, all of us, do reach our destination. Some a little early, some a little later. But, it is the patient ones amongst us, who enjoy and savour their journey, be it in a car or in life.”

“‘Dheeraj’ aur ‘dhairya’ insaan mein zaroor hona chahiye, kyunki ‘sabr’ hummey doosron ke prati namr banata hai, unke dukh dard baantna sikhata hai, unki dekh bhaal karna sikhata hai aur ‘adhyatmik’ path par ‘shradha’ se chalne ka raasta dikhata hai!”

Swamiji says …

” ‘Achcha ‘bartaav’ karne se swayam ko shanti milti hai!’ After all, all ‘it’ requires from us is a genuine, sparkling smile while interacting with others; saying gentle words to one and all ; sharing dutifully and cheerfully; lending a ear to one’s woes,and, helping one in distress, in the most unexpected manner. Aren’t these the simplest and easiest things to do? But man begs to differ as the weird complexes and insecurities that nest within him, make him don an armour of anger, arrogance and atrocious behaviour. At times, the self – created ‘ashanti’, negativity and despondency within him makes him respond, retaliate and react to everyday life situations in the most aggressive and antagonistic manner.”

” ‘Bura bartaav karte huey, hum yeh bhool jaate hain ki humare ‘bartaav’ mein jo ‘abhimaan’ hota hai, woh zyaada samay tak jeevit nahi rehta hai, kyunki ek na ek din, insaan ka ghamand toot ta hi hai!’ We tend to forget – ‘Pride goes before a fall !’ ‘Parantu achche bartaav mein ‘shishtachaar’, ‘bhavyta’ aur ‘divyta’ saaf jhalakti hai ! Sab ko nazar aati hai!’ One who has acquired and harboured such exceptional attributes is always admired and appreciated by others for his surreal qualities. Blessed are such people as not only are they at peace with themselves, but also make others around them aware of the importance of ‘achcha bartaav’! ‘Aise logon ki ‘achchai’ khud ko bhi shaant rakh ti hai aur doosre logon ko bhi ‘shaant’ aur ‘achcha’ bartaav karne ka ehsaas dilati hai!’ ”

” The choice is ours to make! Do we want to win over people’s hearts and minds with our heart-warming attitude and behaviour,or, rile others with our rude and temperamental demeanour? We get what we give! One nasty, impolite word; one snigger and a smile steeped in sarcasm, from us, will definitely evoke a string of acrimonious words and a hostile treatment, from the other person, and his sudden rant could leave us dumbfounded and aghast. But then perhaps we deserved it ,too, as our ‘bura bartaav’ could have instigated him to behave in an obnoxious way. Say good and do good ; and only then will good come your way.”

” Achcha ‘bartaav’ aagey ke raastey khol deta hai!’ The indelible impression that one’s ‘achcha ‘bartaav’ leaves on the minds of others, enables the creation of new opportunities for him ; as respect and admiration for his warm and honest ‘bartaav’ makes them reciprocate in an equally cordial manner. Just try being difficult, disrespectful and disdainful and see blocks and hurdles being created for you and avenues being closed on your face. At the same time, someone else’s jibes, constant needling and poking should not disturb you to such an extent, that you too begin to replicate the other person’s bad behaviour.”

” ‘Maryada Purushottam’ – Lord Ram is remembered for His ‘bartaav’ which remained the same for a ‘raja’ or ‘runk’. Not once did He waver and cross the line of ‘maryada’ that He had drawn for Himself. He remained unfazed and unaffected by His changing circumstances. Neither did He blame anyone while giving up His kingdom to His brother; nor did He hold any grudges against anyone during His long exile of fourteen years. His attitude was filled with love and goodness for all, as He knew that ‘achcha ‘bartaav’ swayam ‘sukh’ hai!’ We learn from Him that ‘achcha bartaav’ should never be a reflection of one’s state or circumstances, but, rather of one’s character.”

“ Even in the most trying times, when the mind is tired and frustrated and the heart is craving to weep, one must ensure that his behaviour remains unchanged; as good as it always was. While in such circumstances one might feel that the act of smiling, being gracious or simply saying a ‘thank you’ might seem futile and a waste of time; it is the effort put in, in ignoring one’s own suffering,and, being mindful of how others might feel because of his actions, is what makes a person grow spiritually, as only then does he begin to find happiness in the joy of others. After all, good behaviour is an honest interpretation and expression of God’s nature itself, and He will rejoice on seeing His children imbibe His virtues and ‘divyata’!”

Swamiji says …

” There is no denying that ‘death’ – ‘mrityu’ is the ultimate truth of life. If there is anything constant about life ; about being alive – it is only that sooner or later ‘it’ will come to an end. And, that end is death; ‘mrityu’! ‘Har insaan ki ‘mrityu’ nishchit hai ! Yeh hona hi hai!’ “

” Yet, we live in an era where man is constantly seeking numerous fleeting pleasures of life ; and, is almost wilfully entangling himself in the ‘ ‘Mayajaal’ jo humara jeevan hai, aur iss sansaar ko, joh ki asal mein ek ‘mithya’ hai, issey ‘vaastavik satya’ samajhta hai, jiss mein woh sada jeeta hi rahega !’ Thus, the very thought that the life of comfort and luxuries that is being enjoyed by him today, no matter how meaningless or destructive it could be, will have to come to an end one day, brings dread, fear and trepidation in his heart. It should come as no surprise, then, that man associates death with darkness and grief; sorrow and pain; which is why any mention of death is shunned by most of us,and, we shy away from discussing it – be it at our dinner tables or in a larger narrative. Each one of us fervently nurses a silent, but, strong sense of false surety, that death can never ever touch us, and, we will continue to live for ever with those we love.”

” Why does man refuse to accept the inevitability of death ? Is man not trying to fool himself by staying distant from the idea of death; averting his eyes from the shadow of the finality of death that looms larger than life? He tries to outsmart death by setting one goal after another, planning and preparing for the future that he feels will never be cut short by death; certain that death could give him an extension by giving his unfinished goal due consideration!”

” Look at the farmer who toils in the fields.Doesn’t he also plan the sowing of seeds and watering of his crops according to the particular time period when he will reap his harvest ? Does he shed tears when he harvests his crops ? Is he filled with fear on the day he harvests his fields? No. In fact, the day of harvesting is a day of celebration for him. We do not find a farmer lamenting the ‘cutting’ of a crop that no longer stands tall in his field.Thus, like the farmer who acts in accordance with the lifecycle of his crops, we too, must live and act in accordance with the cycle of life and death.”

“We must thus, imbibe in our thoughts and actions, the eventuality of death. Because, when we do so, we will truly begin to appreciate all that really matters and pay attention to the outcome of our ‘actions’, our ‘karm’. Death highlights the transient nature of the world around us ; the positions that we hold in society and organizations; the relationships that we cherish ; even the goodwill of others – everything around us is temporary. ‘Jo kuch bhi hum dekhte hain, woh sab mithya hai !’ Acknowledging the reality of death early on in life, helps us in keeping a check on ourselves; to reflect when we overexert or spend ourselves on objectives that are not in line with our personal and spiritual development as only then do we realize that the short life that we have been blessed with has to worthy and meaningful.”

” Life appears to be a perennial source of treasures till the time we confront death.There are numerous examples of this. Men and women waste time chasing money when they already have enough,and, repent when impending death comes their way, for not having spent enough time with their family.
Then, there are those who spend so much time involved in family matters and relationships, that the chapter of their life closes, without them having achieved anything on any front – neither personal nor spiritual.”

” The most relevant teaching that the certainty of death teaches us is to value ‘time’ – and to appreciate every moment and opportunity that life presents us with during our journey from birth to death. It gives us the perspective that even though achievements, relationships and milestones are important, they will eventually fade away, but, what is of greater significance is ‘what’ we did with our lives; ‘how’ we lived our lives ? Death, too, should be filled with admiration on seeing us welcome it, well prepared to exit the world with grace and dignity, with His name on our lips, looking forward to merging with our Creator.”

Swamiji says …

”Our mind – curious, keen and inquisitive has always been thirsty for knowledge and thus its interminable desire to explore new frontiers could never be ignored. The rich diet of knowledge that it has always sought was provided to it in the natural surroundings of a ‘gurukul’, in the ancient past, and it continues to receive advanced knowledge today, too, in top-notch schools and universities.”

“The ‘mind’ is ecstatic with all the delightful sights that the eyes see and it immediately stores the images within it for posterity. The mind boggling different sounds that the ears hear are retained and recalled by it at will. The names of the aromatic fragrances that the nose inhales are grasped by it quite comfortably. The softness of the flower petals that the fingers touch are experienced by it too; as also, the difference between the taste of delicacies that it is able to clearly define ! But has the mind ever tried to go beyond the external educators and made an attempt to fathom the ‘true’ power, energy and source that commands and controls it and these ‘senses’. It is the ‘atman’ that does so ! The ‘atman’ is what is alive, breathing within us…giving life to the gross body, making it tick.”

“The ‘atman’ – burning bright in the core of our physical being, bathed in divine light ; pure, sacred, eternal, intelligent and blissful – is the Inner, true ‘Self’… and it is the ‘atman’ – invisible to others, cloaked in the body donned by it – that is our Real ‘guru’! ‘ ‘Atman’ sabse bada guru hai kyunki woh humarey poorva janmo ka saakshi hota hai!’ The material bodies in which the ‘atman encapsulates itself are shed once they become old and useless. The ‘atman’ pervades and transcends the physical forms with ease,but, while playing the role of a ‘jiv atman’, it also witnesses every experience, thought, word and deed – good or bad, that has risen in our mind and said by us; the consequences of which will be undoubtedly faced by us either in the present or future lifetime. Although the ‘atman’ is invisible to us, everything about us is crystal clear, evident and visible, to the ‘atman’. The ‘atman’ smiles at the tug of war that ensues between the ‘heart’ – its own creation ; and ‘itself’, as both try to claim their exclusive right on the individual’s mind and physical being.”

“The heart tries its best to rule over our material bodies by attracting us towards irreverent, inconsequential matters and we are more than willing to follow it blindly …’Aur zyadatar uski chanchalta hum pe hukumat karna chahti hai, parantu hummey aisa nahi hone dena chahiye ! ‘Aatman’ ko ‘guru’ maan na hai aur ‘mann’ ko ‘sevak’!’ The ‘atman’ opts for a silent but very effective way of communicating with us, as it aspires to acquaint us with the true purpose of our life, to attain liberation from the cycle of birth and death.”

“We are so impressed and influenced by external scholastic teachings that we fail to discern, to listen to the subtle, yet, the most truthful voice of our inner Self, our ‘Atman’, that has seen every second of every journey of our previous lifetimes from close quarters. It dutifully reminds us of the mistakes, dishonesty and wrongdoings that we had made in the past and could be headed for in the present time ; but do we follow the voice of our conscience? Whenever we do something wrong, our ‘atman’ calls out to us… ‘Hummey rokti hai, parantu humara ‘mann’ chanchal hota hai ! Khud bhi bhatakta hai, hummey bhi bhatkata hai aur hum galat kaam karte rehte hain!’ Is this what our ‘atman’, our greatest ‘guru’, ever want to see us do !”

“The ‘Atman’ tries to guide us towards opportunities that could make us a much better human being than the one we had been in a previous lifetime…but the adrenaline rushing through us, while indulging the senses, drowns out the pleas of our ‘atman’ ! Do we adhere to the warning issued by the ‘atman’ as it sees us on the verge of committing a ‘paap’? The ‘atman’ shows us a clear image of what we are, who we are and what we could become, if we continued to live life on our wilful, selfish terms and conditions.But, our ego refuses to let us even cast a glance at our Real ‘ Self’ that only the ‘atman’ is capable of showing us !”

” Is it possible for us to think of a ‘body’ ever functioning without an ‘atman’ ? ‘ ‘Atman’ shareer mein hi rehti hai ! Poorva janmon ka lekha – jokha rehta hai uske paas ! Hummey usi ‘atman’ ko, usi ‘ruh’ ko saaf karna hai aur ‘parmatman’ ko praapt karna hai!’ “

Swamiji says ….

” The word ‘buddhi’ can have different meanings and connotations in different settings.While a student or scholar would gauge ‘buddhi’ as academic intelligence or brain power or intellectual ability; a ‘fakir’, a ‘sadhu’ or an aspirant on the spiritual path could define ‘buddhi’, after considering it in broader terms, as ‘the mind’s ability to interpret the world around him’ ; ‘the ability to make logical and sound judgements unclouded by emotion and ego’. Our ‘buddhi’ is a window which allows us to gain knowledge about subjects and matters that interest us and encourages us to use ‘it’ in the most conducive and productive manner.”

“Thus, ‘buddhi’, in short, is the power of the mind to know the distinction between right and wrong, true and false; solve problems and come to logical conclusions. ‘It’ is something that we are born with and thereafter it is up to us whether we use it to its full potential or feel too lazy to use it ! Our ‘buddhi’ responds to our interests and choices.Some might crunch numbers better than others.Some might read and write better than others. Aim should be…’ ‘Buddhi’ ka sahi upyog karna!”

” The degree of success scaled or failure faced by us is related to the way in which we use our ‘buddhi’, as it decides and determines what we make of our lives. ‘ Humari ‘ buddhi’ hi hum se ‘karm’ karwati hai !Agar humare paas ‘budhi’ nahi hoti toh hum ‘karmheen’ ho jaate ! ‘Karm’ ke bina jivan jina asambhav hai !”

” Society often measures a person through the prism of money and wealth and accords him a reverential status purely due to the monetary strength that he has acquired. Although this is a poor parameter to judge a person on, the fact that, that person’s ‘buddhi’ had made him ‘see’ the right opportunities and ‘act’ on them to create and manage wealth cannot be taken away from him.
Even a person lucky enough to be born into money, can either multiply it by using his ‘buddhi’ to invest it wisely for his personal and professional development or waste it by splurging it on drinking, gambling and frivolous purchases – a sure sign of his ‘brashtha buddhi’ i.e. a mind that is out of control and blinded by greed, anger and lust.”

“Thus, the most powerful weapon that we possess to wield in the fight against ‘maya’ ; against the dark forces and our ‘chanchal mann’ aur ‘ahankaar’ that detract us from our physical and spiritual goals, is our ‘buddhi’. Be it a physically endowed wrestler or a gifted chess player, both have to ‘strategise’ to win their respective matches. Neither can become a world champion through sheer force or by simply relying on their intelligence. Both need to ‘observe’ the methods used by their opponents’, ‘prepare’ a training schedule and then follow it to the dot. Only then can they achieve success, assisted by their ‘buddhi’. And, while we all want to be ‘intelligent’ enough to do well in the physical world, the importance of ‘buddhi’ is paramount for attaining spiritual bliss!”

“The comparison between the intellect of Ravan and Shri Hanuman explains this best. Ravan was one of the greatest intellects of his time, as signified by his portrayal as a ten-headed king.
Using his intellect and knowledge of the Vedas, he was able to change his fortunes from being a Brahmin’s son, who used to live in an ‘ashram’ – into becoming the ‘King of the Golden Lanka’. Yet, can we say he had ‘subuddhi’? Wasn’t the kidnapping of Ma Sita an act of one ‘Jisski ‘buddhi’ brashtha ho gayee thi?’ The sacred knowledge that he had possessed in abundance seemed to have deserted him aur ‘uski ‘ahankaar’ se bhari buddhi ne …’ blinded him completely to goodness around him to such an extent that he was unable to see the Divinity of God in ‘Shri Ram’, who stood across him in the battlefield? If Ravan had used his ‘buddhi’ he could have avoided meeting his end in a war waged only to satiate his ego.”

” Shri Hanuman, on the other hand, was born a king’s son and could himself have become king.He, too, had gained the knowledge of the ‘Vedas’ and was strong enough to bring the world to His feet. Yet, his ‘buddhi’ showed him that true spiritual bliss could be achieved only by being a ‘true servant’ of Lord Ram.”

” Our ‘buddhi’ ; the intellect, is the finest instrument that lies within our being; ‘subtle’, yet most spread and active. ‘Buddhi’ also empowers us with the ability to understand the routine,and, discover the route needed for our spiritual upliftment…to open our ‘spiritual eye.’ It is our ‘buddhi’ that reminds us of its existence within us by providing us with solutions in the most trying circumstances; guides us to take the right step when plagued with doubts,and, instills the much needed faith in us to not despair, but ,to move ahead by using ‘it’ sensibly…’ek ‘buddhimaan’ Insaan ki tarah !”