Globalization: A Critical Framework for Understanding Contemporary Social Processes
Abstract
The term globalization describes the contradictory economic, political, and cultural processes of world capitalist integration.Although capitalism has been of a global character since the 1400s, the current phase of globalization is manifest by emergent transnational institutions, changing relations between multinational corporations and sovereign nation-states, and the development of a global monoculture of consumption. In order to articulate the contradictory processes of globalization, we propose a critical framework that explains globalization as a dialectical relationship between and within the suprastatal, statal, and intrastatal sectors of the global system. We argue that dominant global processes are not an immutable feature of capitalism, but are contested by social actors across these three dimensions.
Introduction
The term globalization is increasingly used to describe the ongoing integration of the world within a capitalist political economy. Advocates of globalization point to the emergence of the “middle-class” in developing countries, economic growth within peripheral economies, the continued expansion of global stock markets, democratization and the emergence of a “global culture” as indicators of the benefits of this process. Critics of globalization point to the rising gaps of inequality between nations and within all nations of the global economy, increased environmental degradation, especially in the developing world, the loss of sovereignty, cultural imperialism and the rise in extreme nationalism as indicators of the downside of this process. This paper will systematically outline a framework for understanding some of the seemingly contradictory processes in our globalizing world.
The Three Dimensions of Globalization
Globalization is a not a new phenomenon. Capitalism has been of a global character since the time Europeans began setting up colonies in the 1400s. Colonial economies were organized to suit the needs of the core countries of the capitalist world system (Best, 1975; Chase-Dunn, 1989; Frank, 1978; Wallerstein, 1974). Although the principles of globalization have been around for the “long durée,” there are nonetheless several elements of globalization that are widely accepted as representing the current phase of global capitalist development. The increasing interconnectedness of markets, finances, goods and services, and the growing stature of transnational corporate networks heavily influence the economic, political, and cultural processes of globalization today (Chase-Dunn, 1999). Cvetkovich, et. al. (1997) notes that this influence involves creating a new world market, new transnational political organizations and a new global culture. This process of globalization is not linear, but rather involves a dialectical relationship between its economic, political, and cultural dimensions that often appears contradictory and chaotic.
Economics The economics of globalization represents the contemporary process of capitalist accumulation. This process is manifest through global commodity chains and a global division of labor, the global mobility of capital, the increasing concentration of industries into a small number of transnational corporations, the development of global regulatory institutions, and a shift in world trade from goods and services to financial instruments. At the center of this process are international elites who have been able to bring the world economy under the domain of multinational corporations without losing the national economic priorities of the leading core states (Arrighi, 1994). Although the relationship between governments in the core states and elements of the international elite (the majority of the latter are citizens of core states) has been mainly harmonious, at times it is prone to tension and overt disagreement.
Economic globalization can be demonstrated empirically by looking at the increasing percentage of world trade as a percentage of world production (Chase-Dunn,1999 ). The Human Development Report (HDR) notes this increase in international trade: “world exports, now $7 trillion, average 21 percent of GDP in the 1990s compared to 17 percent of a much smaller GDP in the 1970s” (UNDP, 2000:25). This growth in international trade is necessarily accompanied by increasing transnational linkages in production, which is further facilitated by technological improvements undertaken by transnational corporations in core capitalist states. Economic globalization has accelerated because of the post 1960s “electronics revolution,” which “transformed the quantitative possibilities of transferring cash and money capital into qualitatively new forms of corporate and personal financing, entrepreneurship, and, crucially, the system of credit on which the global culture and ideology of consumerism largely rests” (Sklair, 1999: 150). In 1980 average daily foreign exchange trading totaled $80 billion, “today it is estimated that more than $1,500 billion changes hands daily on the global currency markets” (Ellwood, 2002:72).
Politics The politics of globalization is represented by the emergence of global governance and the increasing contradictions between and within nation states. The central political tension of globalization rests between increasingly powerful transnational institutions (like the World Trade Organization, United Nations, World Bank, International Monetary Fund, as well as multinational corporations) and sovereign nation-states over the regulatory landscape of global capitalism. Globalization involves a shift in organization from a nation- state level to intra-regional and transcontinental levels of political organization. This means that the relationships between nation-states are increasingly mediated through institutions of global governance. Areas of national sovereignty are being redefined, in part because global financial markets require global governance to insure reliability and security. Even so, the control over global finance remains firmly embedded within the core financial capitals of Tokyo, London, New York, Frankfurt, and Paris (Mittelman, 1996). Core countries have a disproportionate amount of control over the institutions of global governance and thus are expanding their control over the global capitalist process despite the threats to their own sovereignty.
Consequently, this tension affects political processes within nation-states as groups jockey to favorably influence state action within the context of global governance. This process is evident in bioagriculture, for example, where European and African nation-states are attempting to keep out genetically engineered grains produced by American agro-multinationals on the one hand,while the agro-multinationals based in the US are influencing their government’s action to take their case to the WTO on the other.
Culture The culture of globalization is about the increasingly interconnected social world, which both weakens the uniqueness of national ways of living, local cultures and non-capitalist values, but also encourages a convergence of communication and style among diverse people throughout the world. The process of cultural globalization preferred by the international elite is one that incorporates the world community as consumers of goods and services produced, developed, and distributed by transnational corporations – that is, consumerism of the western model is the dominant process of cultural globalization. Since the late 1970’s, multinational corporations have been targeting distinct social groupings via ethnicity, gender, class, race, and sexual orientation (Turow, 1997) in order to satisfy consumer needs and wants through the production, promotion, and delivery of goods and services (Oropesa, 1995). This strategy of constantly dividing and sub-dividing the world is enhanced by “split-second” technology, that not only allows for the accumulation of detailed patterns of purchases by consumers, but also provides for the transmission of that knowledge in compact forms (like CD- ROMs) to any marketer with the money and the desire to buy such information. In this sense, global corporations have embraced multiculturalism in so far as it provides a vehicle to reduce active citizen-ship to patterns of consumption. That is, cultural differences are used to equate happiness and the realization of dreams to that of purchasing commodities. At the core of this ideology ofconsumerism is individualism; however, the internalization of this force for cultural homogenization is experienced in culturally specific ways.
Although powerful, the cultural process of globalization can be interpreted using local cultural lenses and thus provide opportunities for resistance.
The Framework
In our view, the processes of globalization discussed above are manifest through the interrelationships of three sectors of the global political economy: the suprastatal, statal, and intrastatal spheres. In order to enhance the transformative potential embedded in the processes of globalization, it is necessary to expose the latent tendencies of globalization, which reflect the hierarchies of power within the global political economy (Cox, 1996). Consequently, we propose to identify the central features of this process and thus inform empirical analyses of the effects of globalization on societies as a whole and on groups within societies. This framework follows Sklair’s (1995) “global capitalism model” for understanding globalization, which is based on the concept of transnational practices that occur across economic, political, and cultural/ideological spheres.
Figure 1: A Critical Framework for Globalization
1.The suprastatal sector encompasses global institutional forces such as the International Monetary Fund, the World Bank, the World Trade Organization, and the United Nations. These institutions are directly or indirectly controlled by, and represent the interests of, an international elite who promote liberalization, comparative advantage and market-oriented economics. The majority of the international elites and the institutions of global governance promote an ideology of neoliberalism and increased consumerism and
individualism.
2.The statal sector encompasses the power and role of governments to negotiate treaties and to coordinate political and economic activity between nations. The states within the global system are not equally represented; rather, they hold different positions among a hierarchy of nations. Since a fundamental role of the state is to legitimize particular social relations, this sector manifests the competing interests of national elites for privileged positions within the local and global class structure. Within this sector citizenship defines the rights of individuals and the leaders within the nation state.
3.The intrastatal sector encompasses the varied struggles between different groups and institutions within nations over state activities and the distribution of economic resources. It manifests itself through unequal relationships between race, class and gender groups. This sector also represents the primary sphere where non-governmental organizations (NGOs) and grassroots social movements are acting as counter-hegemonic forces by grassroots social movements are acting as counter-hegemonic forces by constructing an alternative vision of globalization. Equal opportunity, meritocracy and social justice are values around which these struggles are organized. The struggles within the intrastatal sphere can have a fundamental impact on the statal and suprastatal spheres of globalization.
Our critical framework exposes the process of globalization as a dialectical relationship between and within the suprastatal, statal, and intrastatal sectors of the global political economy. These sectors represent the hegemonic structure through which struggles of globalization occur. In other words, globalization is not an immutable feature of capitalism; rather, different social groups are contesting the ways in which the global political economy should be organized. These struggles cut across economic, political, cultural, and ideological spheres.
The Suprastatal Sector
The economics of globalization is evident in global markets for labor and production. The global marketplace is indicated by the expansion of international trade, which is controlled by large multinational corporations and fueled by global financial transactions. International trade in commercial services, which includes such areas as transportation, financial services, communication, construction and information professional services grew by 8 percent annually between 1980 and 1993, while trade in goods increased by only 5 percent (Bhalla, 1998: 2). Yet a growing and significant portion of international trade consists of intra-firm trade: a 1992 World Bank study acknowledged that 40 percent of global trade consists of trade within the 350 largest transnational corporations. In addition, more than one-third of all US trade is between foreign affiliates and their US-based parent companies (Chomsky, 1993). Similarly approximately one quarter of Japan’s imports is from intra-industry transactions (OECD, 2002). Put simply, the growth of international trade has developed suis generis as multinational corporations expand their operations worldwide. The global manufacturing system implies that the production of goods operate across several countries, with each nation performing tasks in which it has a cost advantage (Gereffi, 1996; Hopkins and Wallerstein, 1986). These commodity chain networks allow for subcontracting to low income countries with limited labor codes, and thus contribute to the fragmentation of production of particular products across international borders. (Nike and Reebok are prime examples).
An additional economic feature of globalization is the increase in Direct Foreign Investment (DFI) and Direct Portfolio Investment (DPI), which represents private capital investments that do not flow through the IMF or World Bank.
Although there has been a 236 percent increase in DFI from US $25b to US $84b between 1990 and 1994, forty-seven (47) of the least developed countries received less than 1 percent of all DFI. Moreover, investment in Third World countries are overwhelmingly directed towards the Pacific Rim: East, South and Southeast Asia accounted for 70 percent of the DFI flows to the Third World, a threefold increase in their share of total Direct Foreign Investment since the 1980s (Levitts, 1996). These international investments by both institutional and individual actors has reinforced the dependency of Third World countries on foreign capital, which is manifest in export-oriented economies that serve external markets, and undermine the ability of people to meet their basic human needs (Khor, 1996). DFI tends to have some short- term stability; in contrast, DPI, which is where foreigners are allowed to by shares on the local stock market, makes local financial markets very unstable.
DPI accounted for about 1/3 all foreign investments in countries between 1990 and 1997 (Elwood, 2001). The Asian financial crisis that began in Thailand in 1996 is indicative of the negative impact on countries that can result from this emergent power of global finance capital to make seamless transfers throughout the global political economy.
The driving force behind this expansion of global manufacturing and international trade is the international elite. The leaders and operatives of Fortune 500 companies represent the international elite, whose primary goal is to realize maximum profit. In 1998, the three wealthiest members of the international elite held total assets of US $110 billion, which is more than the combined gross domestic product of all Leased Developed Countries. In addition, the assets of the 200 richest persons in 1998 were more than the total income of 41 percent of the world’s people, and the combined assets of the wealthiest 400 individuals increased 36 percent from the previous year to US $1.04 trillion (UNDP, 2000). This tremendous increase in wealth among the international elite is facilitated by the removal of all barriers to the flow of capital. The lack of market regulation for global capital flows illustrates the triumph of financial capital over all other forms of capital, and is a hallmark of economic globalization.
International political institutions, like the World Bank, International Monetary Fund, and most recently, the World Trade Organization are intended to institutionalize the freedom of capital from the regulatory framework of independent nations. The former of these suprastatal institutions were established through the Bretton-Woods Agreement. The IMF provides short- term loans to countries that have temporary shortfalls in exports, and the WB lends capital for long-term development projects. For example, the IMF provides “structural-adjustment” packages that are primarily aimed at taking the nation-state out of the development process and allowing economic actors to allocate resources. Similarly, the WB is clear about its intent to reorient developing economies to ensure there is an enabling environment for private capital to operate. These policies require Third World countries to shift scarce resources away from the basic human needs of their citizens, and towards the neoliberal model of “free-trade”. Consequently, both investment and trade rules complicate the ability of states to monitor and control both events and non-state actors that affect working people (Stubbs and Underhill, 1994).
In 1996, the Uruguay Round of the General Agreement on Tariffs and Trade (GATT) implemented the World Trade Organization, and several regional trading blocs were developed in North America, Europe and Asia. These global institutions enforce regulatory frameworks that allow transnational corporations access to national resources and further the monopolization of new technologies, global investment and production (Chomsky, 1993). The pursuant cross-border flows of information and the global integration of financial markets undermine the policy autonomy of states outside the core of the global political economy (Bhalla, 1998). The net effect of these developments is that the structural power of capital is strengthened relative to the power of labor and to representative democracy. The World Trade Organization is designed to safeguard the accumulation of capital, and to regulate the flow of goods and services, intellectual property rights, food safety, animal and plant health, financial services, food, agriculture policy, investment, technology and telecommunications across all signatory nations.
The outcome of these policies perpetuates the interest of the international elite and reinforces class domination within the global capitalist economy. The cutting-edge of the globalization process is at the intersection of the international financial elite and the suprastatal institutions that promote their interests. This convergence gains meaning through the ideology of neoliberalism, which is a doctrine that promotes the correctness of de- regulation, “free-market” strategies, flexible labor markets, individualism, and the dismantling of social welfare. It demands that people have an individualist orientation rather than a collective one. This model of globalization is alarming, because it seeks legitimation for the transnational movement of capital, investments, and wealth as the necessary path to global integration, while ignoring the consequences of such unfettered capital flows to the established social rights of the world’s citizens. The ideology of consumerism serves two purposes in terms of globalization. On the one hand, in core capitalist countries the media promotes consumerism to create dissatisfaction among select status groups through “niche marketing”, thus stimulating demand for newer goods. On the other hand, the promotion of consumerism in emerging markets is intended to convert the most remote parts of the globe into part of the transnational middle class.
This ideology of consumerism is promoted through a global communication network that provides both content and conduit for international flows of information, news and entertainment. This mass media is primarily controlled through multinational corporations based within the core capitalist economies (Sklair, 1999). These corporations seek to “fully control messages and images, from the conceptual stage to their ultimate delivery to user and audiences” (Schiller, 1996: 95). Since the culture of consumerism emerged out of the experiences of Western capitalist societies, it reflects the views, values and priorities of the organizations that control it (Norberg-Hodge, 1999; Thomas,1989). Within the context of neoliberalism, consumerism promotes the impression that capitalism and Western values result uniformly in glamour and wealth. The promotion of consumerism is intended to increase demand for services and goods that are produced by the international elite, such as fashion, music, and film. In general, consumerism glorifies the lifestyle of the “middle-class,” which is fundamental for the reproduction of global capitalism as it is currently structured. Consequently, the values of consumerism imply that “conspicuous consumption” is more important than using local products to satisfy human needs (Norberg-Hodge, 1999).
The changing dynamics of global capitalism since the 1970s illustrate that the most powerful actors of the suprastatal sector are multinational corporations. These firms reflect the interests of the international elite, and the global institutions of the suprastatal sector are intended to legitimate these interests. The dominant value of globalization, which is consumerism, is propagated through the global media culture, itself a product of several multinational corporations. Accordingly, the interests of media and cultural product corporations converge with the general multinational corporate objectives and policies (Schiller, 1996). Yet the dynamics of the suprastatal sector presuppose the global world-system of nation-states.
The Statal Sector
The emergence of the suprastatal sphere presupposes a willing nation-state. The global world system is organized around a hierarchy of nations described as core, peripheral, and semi-peripheral. The conflicts between nation-states can be understood as representing the intra-class struggle of national elites because national elites are in dominant political and economic positions within their respective countries. The cultural framework of the statal sector is that of civil society, which reflects the ideology of state sovereignty and of citizenship.
The nation-state during this phase of globalization has actively privileged the global and domestic rights of capital through regional and global treaties, and via domestic legislation (Panitch, 1996). Although the suprastatal sector requires coordination between core nation-states and other states within the global capitalist economy, all state-level actors do not have the same influence. For example, within the United Nations, which is the suprastatal institution for inter-statal politics, the most powerful economic states enjoy a de jure veto over the democratic decisions made by the United Nations by virtue of lifetime seats on the security council. This inequality of power between nation-states is also reflected in growing economic inequality between and within nations. The GNP ratio between the countries with the richest 20 percent of the world’s population and with the poorest 20 percent was 60:1 in 1989, while the ratio of the incomes of the richest 20 percent of people to the poorest 20 percent was 140:1 (Chomsky, 1993b). According to Ellwood (2002: 100) in 1960 the richest fifth of the world’s population received 70.2 percents of global income by 1997 that figure had increased to 90 percent of global income, whereas for the same period the amount of global income going to the poorest 20 percent of the world’s population went from 2.3 percent to 1 percent. Although all members of the international elite are also members of national elites within their countries, not all national elites benefit from the neoliberal agenda of the transnational ruling class because national elites have their bases of power in many different areas. The power of many traditional elites in developing nations is based on the control of agricultural production and land ownership. The power of other national elites is trade-based because they control the import and export trade within their respective economic sectors. A third form of power for national elites stems from control over manufacturing and services. In many instances protected markets ensure profits by local elites. The main goal of national elites is to retain their position of power and privilege within their respective societies. Consequently, the benefits of globalization as defined by multinational corporations and the international ruling class are not necessarily consistent with the interests of national elites. For example, the reduction of trade barriers and the free flow of goods and services advocated by suprastatal institutions can threaten the power of national elites in developing countries who have enriched themselves by controlling access to both natural resources and inexpensive labor. Indeed, the struggle to weaken peripheral states that control these resources is a fundamental reality of statal dynamics (Bunker, 1994).
The fragmentation of interests among various national elites indicates a second dynamic of inequality between nation-states within the global world system. The extent to which national elites can implement policies consistent with neoliberalism and “structural adjustment” influences their position within the global capitalist economy, because the most powerful multinational economic actors are based within the most powerful core political actors.
National elites, especially from non-core nations, who have challenged the neoliberal approach to globalization, have been threatened with global capital investment strikes and with the loss of international aid. Indeed, global capital is not dependent on the business climate in one country and can move large amounts of money quickly between competing investment locations (Gill and Law, 1988).
The new pressures of globalization that stem from the suprastatal sector undermine the ability of national elites to choose such policies as economic nationalism. According to Mittelman (1996), the power of global production and international finance, especially debt structures, constrains the options of national elites to choose different forms of capitalist development. Indeed, the possibility of suprastatal intervention in domestic policy decisions is especially likely when those decisions undermine transborder flows of capital, information, technologies, and consumer goods. The World Trade Organization has been used to challenge laws, policies and programs of nation-states that
Are deemed to restrict “free-trade. Un-elected bureaucrats have unprecedented authority to penalize nation-states that choose to ignore its rulings. The relative power of nation-states represents a fundamental contradiction for globalization at the statal level. On the one hand, some national elites are critical for the survival of suprastatal institutions like the WTO, because multinational corporations seek legitimacy from all corners of the globe for the consumer-driven process of global capitalism. The ability to construct rules of trade and investment that favor global capital and the international elite requires national elites from less powerful countries to implement domestic policies favorable to these processes. On the other hand, the WTO can be seen by national elites in some countries as representing the interests of elites within the core of the capitalist political economy. For example, the controversy over the so-called “Green Room Papers” at the November 1999 WTO meetings in the United States illustrates the class struggle between elite representatives of different nations. The position papers generated from these private meetings in Seattle, that primarily included representatives from core capitalist countries, were intended for approval by the full WTO membership; however, national elites from developing countries in Africa, Latin America, and the Caribbean denounced these meetings as privileging “the biggest companies in the major economies” (Khor, 1999).
The relationships between nation-states are not only dictated by their relative access to economic resources, but are also dependent on military power. Despite the end of the Cold War, military might remains a pivotal element in the power relationships between nation-states. The most technically advanced and well-trained militaries are in the core countries. These militaries are often used to ensure that the strategic and economic interests of core nation-states (read national elites), and of multinational economic actors, are protected. Despite the demise of the former Soviet Union, whose presumed belief in communism facilitated the ideological justification for military spending during the Cold War, core countries continue to spend significant sums of money on their military developing new weapons systems. Within the United States, the FY 2004 military budget is projected to exceed $399b US, which represents 51 percent of all discretionary domestic spending and more than 45 percent of global military expenditures (Center for Defense Information 2003). This military capability of core countries can be used to protect the interest of the international elite. During the 1991 Gulf War, for example, the coalition of nations that fought under the guise of liberating Kuwait and restoring democracy was also aimed at protecting oil supplies that are critical to the interest of elites in core countries. The threat of force is not the only factor that enhances the power position of core states; the threat of withdrawing military protection for peripheral and semi-peripheral nations also coerces weaker nation-states to comply with the demands of the dominant global political and economic actors.
The cultural struggle within the statal level of globalization is informed by the ideology of civil society. This ideology underscores the legitimacy of regional and global treaties, because state power is predicated on the sovereignty of nation-states to engage in international policies that protect national interests. Indeed, the implementation of global trade regulations presupposes the democratic nature of nation-state political representatives. In other words, the sovereign rights of the nation-state are bound up in the ideology of citizenship, which defines the duties and rights of individuals within society, including the duties of political leaders (Urry, 1999). Yet the processes of globalization at the statal level are squeezing the nation-state between the accountability to market forces represented by suprastatal institutions, and the accountability to “the governed” represented by domestic political parties and interest groups. This contradiction is intense, because national elites need the state to facilitate entry into the international ruling class, but are constrained by widespread attachment to the ideology of democracy and state sovereignty. This tension suggests that the power of the nation-state, which is based on a territorial embodiment, is undermined by the requirements of globalization that seek legitimacy for territorially unbounded institutions (Kirby, 1993).
Development policies since the 2 nd World War have an impact on the position of respective national elites. Overproduction following the reconstruction of Europe and Japan saw new low cost producers entering the world market (Brenner, 1998) resulting in the demand for more international trade. As more countries modeled after the Asian Tigers, competition between national elites for part of the global market increased. The US policy of deficit spending in the 1970s and 1980s and the coordinated monetary policy of the US and Britain in the form of tax cuts, privatization, and deregulation also affected the position of national elites. Indeed core states continue to push for deregulation to the benefit of their large corporations and national elites.
This process has resulted in the alteration of the scope of national sovereignty. The changing role of the nation-state has been referred to as the “declining significance” of the state. However, the pressures of globalization do not equally undermine all nation-states. Generally, core states are closely embedded to the dominant process of finance capital and multinational corporations and thus have greater control over the determination of national policies than states in the periphery. Although statal dynamics of globalization are contested, the dominant trend within nation-states suggests that the presumed connection between the rights of democratic participation (i.e. civil society) and expanded social rights is no longer, if it ever was, guaranteed.
Within the core capitalist states, global civil society is being defined as requiring the priority of the market over all other human institutions (Markhoff, 1999). That is, the sovereignty of nation-states within the global political economy presupposes the embrace of global competitiveness in order to enhance corporate profits, which, it is argued, will alleviate the poverty and inequality that results from nation-state regulation of market activity. The intrastatal manifestation of these suprastatal and statal dynamics is dependent upon the unique organization of groups within nations, on how national civil society is organized, and on the unique cultural and ideological positions of the respective societies.
The Intrastatal Sector
The doctrine of neoliberal economics is based on the premise of letting market forces determine the allocation of resources. The role of the state in this process is to be a facilitator in the removal of trade barriers, the increase of capital flows and the development of information networking. Although competitive markets may be the best guarantee of efficiency, they are not producers of equity. The convergence of political, economic, and cultural forces of globalization has resulted in more inequality between nation-states and within nation states. According to United Nations Development Project (UNDP) “ the income gap between the fifth of the world’s people living in the richest countries and the fifth in the poorest was 74 to 1 in 1997, up from 60 to 1 in 1990, and 30 to 1 in 1960” (2000: 3). UNDP (2000) continues to note that the one-fifth of the world’s population that live in core countries control 86 percent of world GDP, 82 percent of world export markets, and 68 percent of direct foreign investment. In terms of nation-states, OECD countries who make up 19 percent of the world population control 71 percent of the trade in goods and services and 58 percent of direct foreign investment, while 84 percent of expenditures in research and development are made by only ten countries.
The economics of globalization is manifest at the intrastatal level through the dynamics of race, class and gender inequality. The uneven development within nation-states have resulted in new high-paying jobs in the so-called “boom sectors,” while the vast majority of job growth is in the lowly paid service sector and exploitative manufacturing sector. For example, 85 percent of the new jobs in Latin America are in the informal sector (UNDP, 2000); the US Census Bureau reports that the total number of positions in the high- technology sector of the US labor market will be fewer than those of janitors, nursing aides, or restaurant servers (Hodson and Sullivan, 1995). This bifurcation of the labor market is widening class divisions, which are especially large in countries where there is an explosion of export-oriented sectors, such as Russia, Chile, and Brazil. For example, the Gini coefficient index, which is a measure of the distribution of income within countries ranged from 48.7 in Russia to 56.5 in Chile, and 60.0 in Brazil (100 is the most unequal and 0 is the most equal).
According to the IMF, the transition to market-based capitalism in the former “communist” countries has also increased “Gini” inequality within nations from 3 to 27 index points between 1987-88 and 1998-99 (Kolodko, 1999). Increases in class inequality have also been recorded in core countries like the United Kingdom and the United States since the 1980s (UNDP 2000). For example, the Economic Policy Institute reports that the average median income adjusted for inflation in 1997 was 3.1 percent less than it was in 1989 in the United States. In this same year, the World Development Indicators show that the highest quintile of households in the US controlled 46 percent of income, while the bottom three quintiles combined controlled only 31 percent of total income. In Britain, the top 20 percent of households in 1991 controlled 43% of total income compared with the 34% controlled by the bottom 60 percent of households.
The mobility of financial capital and the speed with which it can enter and leave a particular country contributes to this increasing class inequality. The turmoil in the financial markets of East Asia was the consequence of a reversal in capital flows, which led to an increase in bankruptcies, unemployment, job and income insecurity, as well as to the reduction of state spending on social services such as education and health (Elwood, 2001). The 1994 global bond services such as education and health (Elwood, 2001). The 1994 global bond crisis, for example, cost the central bank of Malaysia US $4 billion (Greider, 1997). Such economic turmoil means that improvements in human development issues, like education, literacy, and life expectancy, are slower than economic gains that accrue to the elites within these nations and to multinational corporations and their international elite investors.
Further exacerbating intrastate inequality is the frequency of national elites introducing “flexible labor policies” in order to attract direct foreign investment. Flexible labor laws weaken worker protections, worsen the conditions of work, and reduce job security. Many governments in Latin America have either changed their labor laws or have turned a blind eye to existing labor laws, according the UNDP (2000). These flexible contracts with multinational corporations have increased the proportion of informal sector employment to formal sector employment from 52 percent to 58 percent. According to the European Children’s Trust, reductions in government spending on social programs encouraged by IMF loans to Eastern European countries increased poverty tenfold over the last decade, and resulted in at least 50 million children being exposed to levels of tuberculosis usually associated with Third World countries. In other words, the “structural adjustment” policies of the suprastatal political institutions, the patterns of direct foreign investment by suprastatal economic actors, and the policies of governments within the statal sector, operate together to sustain economic growth without concern for the inequitable impact of those policies on the world’s people.
The economics of globalization also has a differential impact on men and women within nation states. Historically, women have been burdened not only with various forms of household labor, but also with the reproduction of children for the nation-state (Yuvall-Davis, 1993). The acceleration of direct
foreign investment and of international financial capital flows has exacerbated the sexual division of labor within the global capitalist system. Multinational corporations actively recruit women into the labor process by establishing production plants in developing countries as part of their global commodity chains, but women were already over-represented in the agricultural sectors and other low-paying sectors of these labor markets. In 1980, 73 percent of women workers in Africa and the Middle East, and 70 percent of women workers in Asia, were located in the agricultural sector (Beneria, 1989). Women workers are also prominent in service sectors such as garment trades and private domestic services, which are uniformly defined by their “sweatshop” conditions (Mitter, 1986). Over 70 percent of the workers in the maquiladora export-processing zone along the US-Mexico border are women, because of the widely held belief that women “ are more responsible than men,” are “gentle and obedient,” and will provide fewer problems for the corporate managers (Fernandez-Kelly, 1994). Put simply, the gendered distribution of income, power, education, and healthcare within nation-states are reproduced within the global division of labor.
The incorporation of women into the labor force has exacerbated gender inequality because women already provide the bulk of “caring labor” in most countries, especially in the developing societies. Caring labor involves providing for children and the elderly, and in reproducing future generations.
This “double” burden for women is reinforced by neoliberal economic policies that demand fewer resources for health care services. Developing countries are particularly hard hit in this area, because they have to deal with structural adjustment programs and the dismantling of state services. According to the UNDP, “global economic competition has put pressure on the wages for caring labor, as the wage gap increases between tradable and non tradable sectors, and between the skilled and unskilled” (2000:7). Among the “least developed countries,” the gender-related development index of the 1999 HDR is significantly lower (.415) than the world index (.700) and the industrialized countries index (.915). Importantly, insufficient care for children increases the probability that they will not realize their full potential. This problem is also present in the core nations, like the United States, where 1 in 5 children live in poverty.
Race and ethnic inequality are powerful elements of the social stratification system within societies. In the core “colonial” societies, Whites and people of European descent have greater access to wealth and formal education, which establishes the foundation of a racialized dimension of inequality within the globalization process. Within the suprastatal economic and political sectors, the CEOs of the Fortune 500 multinational corporations are European-White, the majority of political elites are also European-White, and the economic benefits of globalization appear to disproportionately accrue to one racial group. For example, in the United States in 1998, 26.1 percent of African Americans, 25.6 percent of Latinos, and 12.5 percent of Asians and Pacific Islanders lived in poverty. Further it has been shown that the poverty gap between Whites and minorities has moved very little since 1975 (Maconis, 2000). This racial impact of unequal access to financial resources can have entially explosive social consequences.
Within the former colonized societies this dynamic of racial inequality takes on a nationalist appearance, because European Whites are not in the numerical majority in these countries. Historically, European colonizers refused to integrate with indigenous populations, and justified their presumed superiority through nationalist ideologies and cultural racism. That is, the dominant settler groups defined their culture as the culture, and did not recognize or respect the social and cultural contributions of indigenous populations (Bowser, 1995).
Since the European colonizers controlled both economic and political power, the cultural discourse in these settler societies used race and ethnicity as tools of subordination and exploitation, which reinforced the economic and political privileges of European-Whites (Stasiulis and Yuval-Davis, 1995). In Brazil and South Africa, for example, research continues to illustrate how ruling elites use racial differences to obscure their class interests by creating competition and conflict between racial and ethnic groups (Guimares, 1995; Nkomo, Twala, and Carrim,1995).
After World War II, the independence of former colonized nations resulted in the transfer of political power to local peoples, but economic power remained concentrated in the hands of Europeans. In the Caribbean, for example, political elites do not control the resources necessary to plan and execute long-term economic development. As a result, they have channeled investments from the international elite within core nations to enclave sector development, which has exacerbated poverty in rural areas, and increased emigration to core nations like the United States and Britain for low-end service jobs. Through inheritance, the children of Europeans have inherited the wealth of their forefathers, and continue to comprise the most influential class of elites in the developing world.
An important dimension of race, class, and gender stratification within globalization is the distribution of skills, which are signified by education credentials. The preferred labor market positions within the global political economy require distinct analytic, computer, and communication skills, and education represents the institutional gatekeeper to these skills. Yet race and ethnic, gender, and class inequalities also impact access to education. In terms of primary and secondary education throughout the world, women have less access than men to these basic institutions. For example in Trinidad and
Tobago, women on the whole have a smaller probability of attending a school in the upper tier of the education system and for rural Indo-Trinidadian women the probability is even less (Ramsaran, 2001). Within the United States, educational opportunities continue to privilege upper class students, who are more likely to attend college, enter graduate and professional programs, and receive elite educational credentials (Price, 2003; Davies and Guppy, 1997; Hearn,1990; Bowles and Gintis, 1976). Consequently, the individual beneficiaries of the process of globalization primarily reflect the hierarchies of race, class, and gender that already exist both within particular societies, and between nation-states.
The political processes at the intrastatal level reflect the cleavages of race, gender, and class inequalities. The challenges to these inequalities that are reinforced through globalization occur primarily in the political arena within nation-states. While national elites use racism and sexism to reinforce their political and economic domination, the new social movements and non- governmental organizations that challenge this domination also reflect these inequalities. Importantly, this contestation takes place within culturally specific situations. Groups within the nation-state use their own history and experiences to interpret the cultural messages of globalization. In other words, the struggle for and against globalization within the intrastatal level can be understood through the universal categories of class, race, and gender, but the particular manifestations of this struggle take on culturally specific forms within respective nation states.
The politics of globalization in the first instance takes place between competing groups of national elites who do and do not benefit from the globalization process. This statal level process informs the intrastatal struggles over globalization. In many developing countries, some members of the economic elite derive their position of power from their control of the distribution of goods and services within their society. Other elites occupy oligopoly positions within their society, which they have attained by using the state to set up tariffs and other barriers to foreign investments. For this group of national elites, the “free trade” mantra of globalization threatens their privileged position. This group of national elites often align themselves with national labor organizations to argue for nationalist policies that protect local jobs, which is also in their economic interests. On the other hand, some elements of the national elite may benefit from the process of globalization, and advocate for liberalization policies that would weaken their elite competitors and thus strengthen their positions within the national political economic structure. These elites tend to own land and infrastructure that is desirable to foreign investment (e.g., export zones for manufacturing facilities), or they control the financial institutions within the national economy that could benefit from an influx of foreign capital.
Conflict between neoliberal and nationalist elites involve both “identity politics” and nationalist ideologies. Within racial and ethnic homogenous societies, the struggle over globalization becomes an issue of national sovereignty stressing the idea of a “common interest” among all citizens. In this scenario, ethnic and national identities converge into a potentially reactionary social movement that may benefit some workers and nationalist elites in the short-term, but undermines the possibility of a global alliance between non-elites of several nations. Within racial and ethnic heterogeneous societies, the struggle over globalization becomes a fragmented series of seemingly disassociated identity-groups stressing their particular form of oppression. Thus, ethnic and interest group identities flourish due to the process of globalization, but their particular struggles against their own exploitation becomes what Castells (1997) calls an “identity of retrenchment.”
In other words, interest groups, whether organized along gender, class, ethnic, or single- issue politics tend to focus on their particular struggle, which may result in a temporary ease of oppressive conditions, but also weakens the possibility of a global social movement against the dominant economic and political actors that benefit from an unorganized majority of people across and within nations.
The politics at the intrastatal level, however, need not follow the contours outlined above, which reflect the interests of the international elite. On the contrary, trade unions, employee associations, non-governmental organizations (NGOs) and grassroots organizations, as well as emergent political parties , represent political actors within the nation state that hold the possibility of a counter-hegemonic block. This potential of a global social movement requires that locally based community, labor, and political organizations see the contemporary manifestation of globalization as the ultimate cause of their particular oppression. Seidman (1993) provides examples from Brazil, South Korea, and South Africa during the 1970s and 1980s where workers organized militantly to not only improve the conditions of skilled workers, but also to challenge state control over workers’ communities beyond the factory gates. For national labor-based and other new social movements to be successful in the twenty-first century, these organizations must be able to communicate with other counter-hegemonic organizations that emerge throughout the global capitalist economy. The organization and limited success of labor, grassroots and other civic organizations from around the world in their opposition to the annual WTO meetings gives a glimpse into the potential of modern communication and counter hegemonic action.
The cultural and ideological dimension at the intrastatal sector can be understood as the interplay between the human rights narrative of social justice, which reflects the counter-hegemonic social movements, and the equal opportunity narrative of meritocracy that benefits national elites but also reflects a key struggle of globalization: namely, the tensions between nationalist and internationalist elite interests. The struggles of globalization are increasingly the result of “fragmentation and indigeneity.” That is, the conflicts within nation-states are about particular rights and of the rights of particular people, are between individual vs. collective rights, and have both national and ethnic components (Friedman, 1999). These struggles seek to transform differences into claims on the public sphere, for recognition, for funds, or for land. When indigenous struggles self-define the relationship between local and global, the possibility of a counter-hegemonic social movement emerges. For example, the ongoing Zapatista uprising in Chiapas, Mexico represents an organized struggle against state policy that is informed by a global perspective on the causes of the particular forms of oppression experienced by this indigenous population. The ability of the Zapatista movement to withstand the military power of the state is in part due to their use of new communication technologies that facilitates the transformation of isolated counter-hegemonic struggles into globally interconnected movements for an alternative vision of globalization.
The ideological outlooks of these types of counter-hegemonic struggles require a critique of the dominant processes of globalization. Throughout the world, claims for “unhindered representation, recognition without marginalization, and acceptance and integration without distortion,” represent a different vision of a global citizen: that of membership in an inclusive cultural democracy (Pakulski, 1997: 80). These social movements are creating an alternative cultural narrative for social justice. For example, the Organization of African Unity advocates “popular participation, empowerment of the people, accountability, social and economic justice, respect for human rights, and peoples’ self-determination” (Sunmonu, 1993: 192). The People’s Plan 21 advocates for a declaration of a new human right: “the right of people to intervene in, to modify, to regulate, and ultimately to control any decisions that affect them” (Ichiyo, 1993: 156). These narratives connect abstract ideas of human rights and social justice with concrete practices. In other words, a counter-hegemonic narrative defines global citizenship as one of participatory democracy where different social sectors organize themselves to articulate different interests, but acknowledge the right to be different and the idea that difference shall no longer constitute the basis for inequality (Dagnino, 1993).
Such visions, however, are constrained by the economic and political realities of intrastatal dynamics. Intrastatal social movements can take on a nationalist character when the interests of the ruling elites converge with those of trade unions, NGOs and other grass roots and community bases organizations. When the processes of globalization are negatively affecting the livelihood of the people and also are
weakening the power of the national elites in the world economy, then the nation may unite in its struggle against the negative effects of globalization.
The power of the state is thus strengthened to resist the dictates of global governance, because internal struggles between social groups appear low. The ruling elite can use this to rally the people within its domain to challenge the processes of globalization. For example, after the WTO ruling that removed protection for Eastern Caribbean bananas into the EU market, the St Lucian government took steps to have its case heard against the US in the World Court. This hearing may have focused on unfair trading practices that favored the multinational corporations in the United States, but it did not address the exploitative and repressive conditions of the banana workers in the Caribbean. That is, the discourse of this struggle was for “equal opportunity” of Caribbean producers to compete with other producers in the global economy (Ramsaran 2003).
Intrastatal social movements can also become more intense when national elites seek to implement neoliberal policies in order to strengthen their position with the international elite. The implementation of flexible labor practices, the introduction of free trade, and capital mobility become contested areas in the political sphere. In this scenario, the discourse of intrastatal struggles juxtaposes the “equal opportunity” promise of integration within the global political economy with the “equal opportunity” claim for emphasizing production for the domestic market. The latter claim represents a threat to national elites insofar as trade unions, NGOS, and indigenous organizations are well organized with a strategy for gaining control over state institutions.
The consequence of the former claim is often increased state repression, because the export economies favored by the national elites require continually increasing controls over the labor force and the reduction of labor costs (Vilas, 1989). For example, until 2000, the elites in Mexico that controlled the state through the Institutional Revolutionary Party (PRI) reduced public expenditures, eliminated subsidies, restricted credit, privatized most state industries, liberalized trade, devalued the peso, and introduced “competitive” wages (Heredia and Purcell 1996). The authors quote a study by researchers at the Faculty of Economics of the National Autonomous University of Mexico (UNAM) that compares a 136 percent increase in the minimum wage between December 1987 and May 1994 with a 371 percent increase in the cost of the Basic Basket of Goods. The dominant strain of intrastatal struggles are articulated through the competing narratives of nationalist and internationalist variations of equal opportunity and meritocracy. These struggles are most likely because of the statal and suprastatal dynamics of the global political economy that provide differential institutional power to national elites. The elites who benefit from increasing their statal presence in the global economy face more volatile struggles within the intrastatal sphere; however, they are able to suppress these struggles with limited interference from other state and global actors. The elites who are not benefiting from the processes of globalization are able to invoke nationalist/cultural values to unify intrastatal struggles against the state and global actors that are blamed for the current conditions of the nation. In both cases, intrastatal struggles either focus on national elites or on global actors as the cause of the social inequalities of race, class, and gender. A third possibility of intrastatal struggle is to recognize the interconnected interests of national and international elites, of statal and suprastatal institutions, and of global and local causes of social inequality. This recognition holds the promise of a counter-hegemonic narrative of social
justice, which posits a different trajectory of globalization from that being driven by national and international elites through statal and suprastatal institutions.
Conclusion: The Dialectics of Globalization
The processes of globalization can be seen within and across economic, political and cultural dimensions , and between and within state and global institutions. An emergent international elite drives these processes, but is constrained by conflicts with national elites, and by struggles with non-elite actors throughout the global political economy. Consequently, globalization is not an inevitable process; rather, it is negotiated and contested. As with all social conflict, however, these struggles are not between equals. The power of state and global institutions to set the parameters of the negotiations for and against globalization tends to favor the interests of an emergent international elite that is primarily located in OECD countries of the G-7. The struggles against these global processes are often led by national elites whose domestic positions of power are threatened by global capitalism, but can also be influenced by grassroots organizations that seek a new vision for social justice. This alternative vision for globalization requires counter- hegemonic struggles to connect across national boundaries in order to transcend the struggles of globalization between competing factions of national elites.
Our view of globalization is intended as a critical framework for analyzing and understanding the contradictory processes of the global political economy. The economic, political and cultural (or ideological) dynamics of globalization reflect a dialectical relationship between and within suprastatal, statal, and intrastatal sectors. The suprastatal sector is the emergent “superstructure” of the global capitalist system, and is manifest by the power of capital over the nation-state and by the increasing power of global regulatory institutions like the World Trade Organization. This sector is contested among members of the international elite who are struggling for hegemony. The statal sector represents the current hegemonic order, which reflects a hierarchy of nation- states and thus a hierarchy of national elites. The suprastatal institutions need the nation-state to confer legitimacy, but not all national elites benefit from the suprastatal framework of globalization. Consequently, national elites from weaker nation-states are using state power to shore up domestic
support for their regime, but also to negotiate more favorable positions within the international elite. The intrastatal sector is the most volatile location for the struggle over globalization. National inequalities that are based on race, gender, and class characteristics are increasingly the focal points of struggles for state power; however, these struggles are not necessarily counter-hegemonic. On the contrary, statal and suprastatal processes of globalization often shape the social movements of the intrastatal sector. That is, the demands for equality by subaltern groups within nations can be appropriated by divisions within national elites who either benefit or suffer from the emergence of the suprastatal sector. The counter-hegemonic potential of intrastatal struggles requires an alternative vision of social justice that does not differentiate between non-elites of different nations or between non-elites within nations.
The struggles over globalization within nations are increasing, but we believe they need to be understood within the larger framework of globalization presented above. In this way, the contradictory processes of globalization can be consistently articulated throughout the global capitalist system.
Thank You !
Thursday, January 27, 2011
Wednesday, January 26, 2011
Sant Kabir Point
Chalti Chakki Dekh Kar, Diya Kabira Roye Dui Paatan Ke Beech Mein,Sabit Bacha Na Koye
Looking at the grinding stones, Kabir laments In the duel of wheels, nothing stays intact.
Bura Jo Dekhan Main Chala, Bura Naa Milya Koye Jo Munn Khoja Apnaa, To Mujhse Bura Naa Koye
searching for the wicked, met not a single one When searched myself, "I" found the wicked one
Kaal Kare So Aaj Kar, Aaj Kare So Ub Pal Mein Pralaya Hoyegi, Bahuri Karoge Kub
Tomorrows work do today, today's work anon if the moment is lost, when will the work be done
Aisee Vani Boliye, Mun Ka Aapa Khoye Apna Tan Sheetal Kare, Auran Ko Sukh Hoye
Speak such words, sans ego's ploy Body remains composed, giving the listener joy
Dheere Dheere Re Mana, Dheere Sub Kutch Hoye Mali Seenche So Ghara, Ritu Aaye Phal Hoye
Slowly slowly O mind, everything in own pace happens Gardner may water a hundred buckets, fruit arrives only in its season
Sayeen Itna Deejiye, Ja Mein Kutumb Samaye Main Bhi Bhookha Na Rahun, Sadhu Na Bhookha Jaye
Give so much O God, suffice to envelop my clan I should not suffer cravings, nor the visitor goes unfed
Bada Hua To Kya Hua, Jaise Ped Khajoor Panthi Ko Chaya Nahin, Phal Laage Atidoor
In vain is the eminence, just like a date tree No shade for travelers, fruit is hard to reach
Jaise Til Mein Tel Hai, Jyon Chakmak Mein Aag Tera Sayeen Tujh Mein Hai, Tu Jaag Sake To Jaag
Like seed contains the oil, fire in flint stone Your heart seats the Divine, realize if you can
Kabira Khara Bazaar Mein, Mange Sabki Khair Na Kahu Se Dosti, Na Kahu Se Bair
Kabira in the market place, wishes welfare of all Neither friendship nor enmity with anyone at all
Pothi Padh Padh Kar Jag Mua, Pandit Bhayo Na Koye Dhai Aakhar Prem Ke, Jo Padhe so Pandit Hoye
Reading books everyone died, none became any wise One who reads the words of Love, only becomes wise
Dukh Mein Simran Sab Kare, Sukh Mein Kare Na Koye Jo Sukh Mein Simran Kare, Tau Dukh Kahe Ko Hoye
In anguish everyone prays to Him, in joy does none To One who prays in happiness, how sorrow can come
Jab Tun Aaya Jagat Mein, Log Hanse Tu Roye Aise Karni Na Kari, Pache Hanse Sab Koye
When you were born in this world Everyone laughed while you cried Conduct NOT yourself in manner such That they laugh when you are gone
Kabir Man Nirmal Bhaya, Jaise Ganga Neer Pache Pache Har Phire, Kahat Kabir Kabir
Kabir's mind got cleansed like the holy Ganges water Now everyone follows, saying Kabir Kabir
Gur Dhobi Sikh Kapda, Saboo Sirjan Har Surti Sila Pur Dhoiye, Nikse Jyoti Apaar
Guru the washer man, disciple is the cloth The name of God liken to the soap Wash the mind on foundation firm To realize the glow of Truth
Jeevat Samjhe Jeevat Bujhe, Jeevat He Karo Aas Jeevat Karam Ki Fansi Na Kaati, Mue Mukti Ki Aas
Alive one sees, alive one knows Thus crave for salvation when full of life Alive you did not cut the noose of binding actions Hoping liberation with death !
Akath Kahani Prem Ki, Kutch Kahi Na Jaye Goonge Keri Sarkara, Baithe Muskae
Inexpressible is the story of Love It cannot be revealed by words Like the dumb eating sweet-meat Only smiles, the sweetness he cannot tell
Chinta Aisee Dakini, Kat Kaleja Khaye Vaid Bichara Kya Kare, Kahan Tak Dawa Lagaye
Worry is the bandit that eats into one's heart What the doctor can do, what remedy to impart?
Kabira Garv Na Keejiye, Uncha Dekh Aavaas Kaal Paron Bhuin Letna, Ooper Jamsi Ghaas
Says Kabir Don't be so proud and vain Looking at your high mansion Death makes one lie on bare land And grass will grow thereon
Kabira Garv Na Keejiye, Kaal Gahe Kar Kes Na Jaane Kit Mare Hai, Kya Des Kya Pardesh
Says Kabir Don't be so proud and vain The clutches of Time are dark Who knows where shall it kill Whether at home or abroad
Kabira Kiya Kutch Na Hote Hai, Ankiya Sab Hoye Jo Kiya Kutch Hote Hai, Karta Aur Koye
Says Kabir By my doing nothing happens What I don't does come to pass If anything happens as if my doing Then truly it is done by someone else
Jyon Naino Mein Putli, Tyon Maalik Ghat Mahin Moorakh Log Na Janhin, Baahar Dhudhan Jahin
Like the pupil in the eyes The Lord resides inside Ignorant do not know this fact They search Him outside
Pehle Agan Birha Ki, Pachhe Prem Ki Pyas Kahe Kabir Tub Janiye, Naam Milan Ki Aaas
First the pangs of separation Next grows the thirst for Love Says Kabir then only hope The union to materialize
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Looking at the grinding stones, Kabir laments In the duel of wheels, nothing stays intact.
Bura Jo Dekhan Main Chala, Bura Naa Milya Koye Jo Munn Khoja Apnaa, To Mujhse Bura Naa Koye
searching for the wicked, met not a single one When searched myself, "I" found the wicked one
Kaal Kare So Aaj Kar, Aaj Kare So Ub Pal Mein Pralaya Hoyegi, Bahuri Karoge Kub
Tomorrows work do today, today's work anon if the moment is lost, when will the work be done
Aisee Vani Boliye, Mun Ka Aapa Khoye Apna Tan Sheetal Kare, Auran Ko Sukh Hoye
Speak such words, sans ego's ploy Body remains composed, giving the listener joy
Dheere Dheere Re Mana, Dheere Sub Kutch Hoye Mali Seenche So Ghara, Ritu Aaye Phal Hoye
Slowly slowly O mind, everything in own pace happens Gardner may water a hundred buckets, fruit arrives only in its season
Sayeen Itna Deejiye, Ja Mein Kutumb Samaye Main Bhi Bhookha Na Rahun, Sadhu Na Bhookha Jaye
Give so much O God, suffice to envelop my clan I should not suffer cravings, nor the visitor goes unfed
Bada Hua To Kya Hua, Jaise Ped Khajoor Panthi Ko Chaya Nahin, Phal Laage Atidoor
In vain is the eminence, just like a date tree No shade for travelers, fruit is hard to reach
Jaise Til Mein Tel Hai, Jyon Chakmak Mein Aag Tera Sayeen Tujh Mein Hai, Tu Jaag Sake To Jaag
Like seed contains the oil, fire in flint stone Your heart seats the Divine, realize if you can
Kabira Khara Bazaar Mein, Mange Sabki Khair Na Kahu Se Dosti, Na Kahu Se Bair
Kabira in the market place, wishes welfare of all Neither friendship nor enmity with anyone at all
Pothi Padh Padh Kar Jag Mua, Pandit Bhayo Na Koye Dhai Aakhar Prem Ke, Jo Padhe so Pandit Hoye
Reading books everyone died, none became any wise One who reads the words of Love, only becomes wise
Dukh Mein Simran Sab Kare, Sukh Mein Kare Na Koye Jo Sukh Mein Simran Kare, Tau Dukh Kahe Ko Hoye
In anguish everyone prays to Him, in joy does none To One who prays in happiness, how sorrow can come
Jab Tun Aaya Jagat Mein, Log Hanse Tu Roye Aise Karni Na Kari, Pache Hanse Sab Koye
When you were born in this world Everyone laughed while you cried Conduct NOT yourself in manner such That they laugh when you are gone
Kabir Man Nirmal Bhaya, Jaise Ganga Neer Pache Pache Har Phire, Kahat Kabir Kabir
Kabir's mind got cleansed like the holy Ganges water Now everyone follows, saying Kabir Kabir
Gur Dhobi Sikh Kapda, Saboo Sirjan Har Surti Sila Pur Dhoiye, Nikse Jyoti Apaar
Guru the washer man, disciple is the cloth The name of God liken to the soap Wash the mind on foundation firm To realize the glow of Truth
Jeevat Samjhe Jeevat Bujhe, Jeevat He Karo Aas Jeevat Karam Ki Fansi Na Kaati, Mue Mukti Ki Aas
Alive one sees, alive one knows Thus crave for salvation when full of life Alive you did not cut the noose of binding actions Hoping liberation with death !
Akath Kahani Prem Ki, Kutch Kahi Na Jaye Goonge Keri Sarkara, Baithe Muskae
Inexpressible is the story of Love It cannot be revealed by words Like the dumb eating sweet-meat Only smiles, the sweetness he cannot tell
Chinta Aisee Dakini, Kat Kaleja Khaye Vaid Bichara Kya Kare, Kahan Tak Dawa Lagaye
Worry is the bandit that eats into one's heart What the doctor can do, what remedy to impart?
Kabira Garv Na Keejiye, Uncha Dekh Aavaas Kaal Paron Bhuin Letna, Ooper Jamsi Ghaas
Says Kabir Don't be so proud and vain Looking at your high mansion Death makes one lie on bare land And grass will grow thereon
Kabira Garv Na Keejiye, Kaal Gahe Kar Kes Na Jaane Kit Mare Hai, Kya Des Kya Pardesh
Says Kabir Don't be so proud and vain The clutches of Time are dark Who knows where shall it kill Whether at home or abroad
Kabira Kiya Kutch Na Hote Hai, Ankiya Sab Hoye Jo Kiya Kutch Hote Hai, Karta Aur Koye
Says Kabir By my doing nothing happens What I don't does come to pass If anything happens as if my doing Then truly it is done by someone else
Jyon Naino Mein Putli, Tyon Maalik Ghat Mahin Moorakh Log Na Janhin, Baahar Dhudhan Jahin
Like the pupil in the eyes The Lord resides inside Ignorant do not know this fact They search Him outside
Pehle Agan Birha Ki, Pachhe Prem Ki Pyas Kahe Kabir Tub Janiye, Naam Milan Ki Aaas
First the pangs of separation Next grows the thirst for Love Says Kabir then only hope The union to materialize
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Swami Vivekananda: Karma-Yoga
KARMA-YOGA
KARMA IN ITS EFFECT ON CHARACTER.
The word Karma is derived from the Kri, to do; all action is Karma. Technically, this word also means the effects of actions. In connection with metaphysics, it sometimes means the effects, of which our past actions were the causes. But in Karma-Yoga we have simply to do with the word Karma as meaning work. The goal of mankind is knowledge; that is the one ideal placed before us by Eastern philosophy. Pleasure is not the goal of man, but knowledge. Pleasure and happiness come to an end.
It is a mistake to suppose that pleasure is the goal; the cause of all the miseries we have in the world is that men foolishly think pleasure to be the ideal to strive for. After a time man finds that it is not happiness, but knowledge, towards which he is going, and that both pleasure and pain are great teachers, and that he learns as much from evil as from good. As pleasure and pain pass before his soul they leave upon it different pictures, and the result of these combined impressions is what is called man's "character." If you take the character of any man it really is but the aggregate of tendencies, the sum-total of the bent of his mind; you will find that misery and happiness are equal factors in the formation of that character. Good and evil have an equal share in moulding character, and in some instances misery is a greater teacher than happiness. In studying the great characters the world has produced, I dare say, in the vast majority of cases, it would be found that it was misery that taught more than happiness, it was poverty that taught more than wealth, it was blows that. brought out their inner fire more than praise.
Now this knowledge, again, is inherent in man; no knowledge comes from outside; it is all inside. 'What we say a man "knows," should, in strict psychological language, be what he "discovers" or "unveils"; what a man "learns" is really what he "discovers," by taking the cover off his own soul, which is a mine of infinite knowledge. We say Newton discovered gravitation. Was it sitting anywhere in a corner waiting for him? It was in his own mind; the time came and he found it out. All knowledge that the world has ever received comes from the mind; the infinite library of the universe is in your own mind. The external world is simply the suggestion, the occasion, which sets you to study your own mind, but the object of your study is always your own mind.
The falling of an apple gave the suggestion to Newton, and he studied his own mind; he rearranged all the previous links of thought in his mind and discovered a new link among them, which we call the law of gravitation. It was not in the apple nor in anything in the centre of the earth. All knowledge therefore, secular or spiritual, is in the human mind. In many cases it is not discovered, but remains covered, and when the covering is being slowly taken off we say "we are learning," and the advance of knowledge is made by the advance of this process of uncovering. The man from whom this veil is being lifted is the more knowing man; the man upon whom it lies thick is ignorant, and the man from whom it has entirely gone is all-knowing, omniscient. There have been omniscient men, and, I believe, there will be yet; and that there will be myriads of them in the cycles to come. Like fire in a piece of flint, knowledge exists in the mind; suggestion is the friction which brings it out. So with all our feelings and actions--our tears and our smiles, our joys and our griefs, our weeping and our[p. 27]laughter, our curses and our blessings, our praises and our blames--every one of these we may find, if we calmly study our own selves, to have been brought out from within ourselves by so many blows.
The result is what we are; all these blows taken together are called Karma,--work, action. Every mental and physical blow that is given to the soul, by which, as it were, fire is struck from it, and by which its own power and knowledge are discovered, is Karma, this word being used in its widest sense; thus we are all doing Karma all the time. I am talking to you: that is Karma. You are listening: that is Karma. We breathe: that is Karma. We walk: Karma. Everything we do, physical or mental, is Karma, and it leaves its marks on us.
There are certain works which are, as it were, the aggregate, the sum-total, of a large number of smaller works. If we stand near the seashore and hear the waves dashing against the shingle we think it is such a great noise; and yet we know that one wave is really composed of millions and millions of minute waves: each one of these is making a noise, and yet we do not catch it; it is only when they become the big aggregate that we hear. Similarly every pulsation of the heart is work; certain kinds of work we feel and they become tangible to us; they are, at the same time, the aggregate of a number of small works. If you really want to judge of the character of a man look not at his great performances. Every fool may become a hero at one time or another. Watch a man do his most common actions; those are indeed the things which will tell you the real character of a great man.
Great occasions rouse even the lowest of human beings to some kind of greatness, but he alone is the really great man whose character is great always, the same wherever he be.Karma in its effect on character is the most tremendous power that man has to deal with. Man is, as it were,[p. 28]a centre, and is attracting all the powers of the universe towards himself, and in this centre is fusing them all and again sending them off in a big current. Such a centre is the real man, the almighty, the omniscient, and he draws the whole universe towards him; good and bad, misery and happiness, all are running towards him and clinging round him; and out of them he fashions the mighty stream of tendency called character and throws it outwards. As he has the power of drawing in anything, so has he the power of throwing it out.
All the actions that we see in the world, all the movements in human society, all the works that we have around us, are simply the display of thought, the manifestation of the will of man. Machines or instruments, cities, ships, or men-of-war, all these are simply the manifestation of the will of man; and this will is caused by character and character is manufactured by Karma. As is Karma, so is the manifestation of the will. The men of mighty will the world has produced have all been tremendous workers--gigantic souls, with wills powerful enough to overturn worlds, wills they got by persistent work, through ages and ages. Such a gigantic will as that of a Buddha or a Jesus could not be obtained in one life, for we know who their fathers were. It is not known that their fathers ever spoke a word for the good of mankind. Millions and millions of carpenters like Joseph had gone; millions are still living. Millions and millions of petty kings like Buddha's father had been in the world. If it was only a case of hereditary transmission, how do you account for this petty prince, who was not, perhaps, obeyed by his own servants, producing this son, whom half a world worships? How do you explain the gulf between the carpenter and his son, whom millions of human beings worship as God? It cannot be solved by the theory of heredity.
The gigantic will which Buddha and Jesus threw over the world, whence did it come? Whence came[p. 29]this accumulation of power? It must have been there through ages and ages, continually growing bigger and bigger, until it burst on society in a Buddha or a Jesus, even rolling down to the present day.All this is determined by Karma, work. No one can get anything unless he earns it; this is an eternal law; we may sometimes think it is not so, but in the long run we become convinced of it. A man may struggle all his life for riches; he may cheat thousands, but he finds at last that he did not deserve to become rich and his life becomes a trouble and a nuisance to him. We may go on accumulating things for our physical enjoyment, but only what we earn is really ours. A fool may buy all the books in the world, and they will be in his library; but he will be able to read only those that he deserves to; and this deserving is produced by Karma.
Our Karma determines what we deserve and what we can assimilate. We are responsible for what we are; and whatever we wish ourselves to be, we have the power to make ourselves. If what we are now has been the result of our own past actions, it certainly follows that whatever we wish to be in future can be produced by our present actions; so we have to know how to act. You will say, "What is the use of learning how to work? Every one works in some way or other in this world." But there is such a thing as frittering away our energies. With regard to Karma-Yoga, the Gita says that it is doing work with cleverness and as a science: by knowing how to work,. one can obtain the greatest results. You must remember that all work is simply to bring out the power of the mind which is already there, to wake up the soul. The power is inside every man, so is knowledge; the different works are like blows to bring them out, to cause these giants to wake up.Man works with various motives; there cannot be work without motive. Some people want to get fame,[p. 30]and they work for fame. Others want money, and they work for money. Others want to have power, and they work for power. Others want to get to heaven, and they work for the same. Others want to leave a name when they die, as they do in China, where no man gets a title until he is dead; and that is a better way, after all, than with us. When a man does something very good there, they give a title of nobility to his father, who is dead, or to his grandfather. Some people work for that. Some of the followers of certain Mahomedan sects work all their lives to have a big tomb built for them when they die.
I know sects among whom as soon as a child is born a tomb is prepared for it; that is among them the most important work a man has to do, and the bigger and the finer the tomb the better off the man is supposed to be. Others work as a penance: do all sorts of wicked things, then erect a temple, or give something to the priests to buy them off and obtain from them a passport to heaven. They think that this kind of beneficence will clear them and they will go scot-free in spite of their sinfulness. Such are some of the various motives for work.Work for work's sake. There are some who are really the salt of the earth in every country and who work for work's sake, who do not care for name, or fame, or even to go to heaven. They work just because good will come of it. There are others who do good to the poor and help mankind from still higher motives, because they believe in doing good and love good. The motive for name and fame seldom brings immediate results, as a rule; they come to us when we are old and have almost done with life. If a man works without any selfish motive in view, does he not gain anything? Yes, he gains the highest. Unselfishness is more paying, only people have not the patience to practise it. It is more paying from the point of view of health also.
Love, truth and unselfishness are not merely moral figures of speech, but[p. 31]they form our highest ideal, because in them lies such a manifestation of power. In the first place, a man who can work for five days, or even for five minutes, without any selfish motive whatever, without thinking of future, of heaven, of punishment, or anything of the kind, has in him the capacity to become a powerful moral giant. It is hard to do it, but in the heart of our hearts we know its value, and the good it brings. It is the greatest manifestation of power--this tremendous restraint; self-restraint is a manifestation of greater power than all outgoing action. A carriage with four horses may rush down a hill unrestrained, or the coachman may curb the horses. Which is the greater manifestation of power, to let them go or to hold them? A cannon-ball flying through the air goes a long distance and falls. Another is cut short in its flight by striking against a wall, and the impact generates intense heat. All outgoing energy following a selfish motive is frittered away; it will not cause power to return to you, but if restrained it will result in development of power. This self-control will tend to produce a mighty will, a character which makes a Christ or a Buddha. Foolish men do not know this secret; they nevertheless want to rule mankind. Even a fool may rule the whole world if he works and waits. Let him wait a few years, restrain that foolish idea of governing; and when that idea is wholly gone, he will be a power in the world.
The majority of us cannot see beyond a few years, just as some animals cannot see beyond a few steps. Just a little narrow circle; that is our world. We have not the patience to look beyond, and thus become immoral and wicked. This is our weakness, our powerlessness.Even the lowest forms of work are not to be despised. Let the man who knows no better, work for selfish ends, for name and fame; but everyone should always try to get towards higher and higher motives and to understand them. "To work we have the right, but not to the fruits[p. 32]thereof." Leave the fruits alone. Why care for results? If you wish to help a man, never think what that man's attitude should be towards you. If you want to do a great or a good work, do not trouble to think what the result will be.There arises a difficult question in this ideal of work. Intense activity is necessary; we must always work. We cannot live a minute without work. What then becomes. of rest? Here is one side of the life-struggle,--work, in which we are whirled rapidly round. And here is the other, that of calm, retiring renunciation: everything is peaceful around, there is very little of noise and show, only nature with her animals and flowers and mountains. Neither of them is a perfect picture. A man used to solitude, if brought in contact with the surging whirlpool of the world, will be crushed by it; just as the fish that lives in the deep sea water, as soon as it is brought to the surface, breaks into pieces, deprived of the weight of water on it that had kept it together. Can a man who, has been used to the turmoil and the rush of life live at ease if he comes to a quiet place? He suffers and perchance may lose his mind.
The ideal man is he who, in the midst of the greatest silence and solitude, finds the intensest activity, and in the midst of the intensest activity finds the silence and solitude of the desert. He has learned the secret of restraint; he has controlled himself. He goes through the streets of a big city with all its traffic, and his mind is as calm as if he were in a cave, where not a sound could reach him; and he is intensely working all the time. That is the ideal of Karma-Yoga, and if you have attained to that you have really learned the secret of work.But we have to begin from the beginning, to take up the works as they come to us and slowly make ourselves, more unselfish every day. We must do the work and find out the motive power that prompts us; and, almost[p. 33]without exception, in the first years, we shall find that our motives are always selfish; but gradually this selfishness will melt by persistence, till at last will come the time when we shall be able to do really unselfish work. We may all hope that some day or other, as we struggle through the paths of life, there will come a time when we shall become perfectly unselfish; and the moment we attain to that, all our powers will be concentrated, and the knowledge which is ours will be manifest.
KARMA IN ITS EFFECT ON CHARACTER.
The word Karma is derived from the Kri, to do; all action is Karma. Technically, this word also means the effects of actions. In connection with metaphysics, it sometimes means the effects, of which our past actions were the causes. But in Karma-Yoga we have simply to do with the word Karma as meaning work. The goal of mankind is knowledge; that is the one ideal placed before us by Eastern philosophy. Pleasure is not the goal of man, but knowledge. Pleasure and happiness come to an end.
It is a mistake to suppose that pleasure is the goal; the cause of all the miseries we have in the world is that men foolishly think pleasure to be the ideal to strive for. After a time man finds that it is not happiness, but knowledge, towards which he is going, and that both pleasure and pain are great teachers, and that he learns as much from evil as from good. As pleasure and pain pass before his soul they leave upon it different pictures, and the result of these combined impressions is what is called man's "character." If you take the character of any man it really is but the aggregate of tendencies, the sum-total of the bent of his mind; you will find that misery and happiness are equal factors in the formation of that character. Good and evil have an equal share in moulding character, and in some instances misery is a greater teacher than happiness. In studying the great characters the world has produced, I dare say, in the vast majority of cases, it would be found that it was misery that taught more than happiness, it was poverty that taught more than wealth, it was blows that. brought out their inner fire more than praise.
Now this knowledge, again, is inherent in man; no knowledge comes from outside; it is all inside. 'What we say a man "knows," should, in strict psychological language, be what he "discovers" or "unveils"; what a man "learns" is really what he "discovers," by taking the cover off his own soul, which is a mine of infinite knowledge. We say Newton discovered gravitation. Was it sitting anywhere in a corner waiting for him? It was in his own mind; the time came and he found it out. All knowledge that the world has ever received comes from the mind; the infinite library of the universe is in your own mind. The external world is simply the suggestion, the occasion, which sets you to study your own mind, but the object of your study is always your own mind.
The falling of an apple gave the suggestion to Newton, and he studied his own mind; he rearranged all the previous links of thought in his mind and discovered a new link among them, which we call the law of gravitation. It was not in the apple nor in anything in the centre of the earth. All knowledge therefore, secular or spiritual, is in the human mind. In many cases it is not discovered, but remains covered, and when the covering is being slowly taken off we say "we are learning," and the advance of knowledge is made by the advance of this process of uncovering. The man from whom this veil is being lifted is the more knowing man; the man upon whom it lies thick is ignorant, and the man from whom it has entirely gone is all-knowing, omniscient. There have been omniscient men, and, I believe, there will be yet; and that there will be myriads of them in the cycles to come. Like fire in a piece of flint, knowledge exists in the mind; suggestion is the friction which brings it out. So with all our feelings and actions--our tears and our smiles, our joys and our griefs, our weeping and our[p. 27]laughter, our curses and our blessings, our praises and our blames--every one of these we may find, if we calmly study our own selves, to have been brought out from within ourselves by so many blows.
The result is what we are; all these blows taken together are called Karma,--work, action. Every mental and physical blow that is given to the soul, by which, as it were, fire is struck from it, and by which its own power and knowledge are discovered, is Karma, this word being used in its widest sense; thus we are all doing Karma all the time. I am talking to you: that is Karma. You are listening: that is Karma. We breathe: that is Karma. We walk: Karma. Everything we do, physical or mental, is Karma, and it leaves its marks on us.
There are certain works which are, as it were, the aggregate, the sum-total, of a large number of smaller works. If we stand near the seashore and hear the waves dashing against the shingle we think it is such a great noise; and yet we know that one wave is really composed of millions and millions of minute waves: each one of these is making a noise, and yet we do not catch it; it is only when they become the big aggregate that we hear. Similarly every pulsation of the heart is work; certain kinds of work we feel and they become tangible to us; they are, at the same time, the aggregate of a number of small works. If you really want to judge of the character of a man look not at his great performances. Every fool may become a hero at one time or another. Watch a man do his most common actions; those are indeed the things which will tell you the real character of a great man.
Great occasions rouse even the lowest of human beings to some kind of greatness, but he alone is the really great man whose character is great always, the same wherever he be.Karma in its effect on character is the most tremendous power that man has to deal with. Man is, as it were,[p. 28]a centre, and is attracting all the powers of the universe towards himself, and in this centre is fusing them all and again sending them off in a big current. Such a centre is the real man, the almighty, the omniscient, and he draws the whole universe towards him; good and bad, misery and happiness, all are running towards him and clinging round him; and out of them he fashions the mighty stream of tendency called character and throws it outwards. As he has the power of drawing in anything, so has he the power of throwing it out.
All the actions that we see in the world, all the movements in human society, all the works that we have around us, are simply the display of thought, the manifestation of the will of man. Machines or instruments, cities, ships, or men-of-war, all these are simply the manifestation of the will of man; and this will is caused by character and character is manufactured by Karma. As is Karma, so is the manifestation of the will. The men of mighty will the world has produced have all been tremendous workers--gigantic souls, with wills powerful enough to overturn worlds, wills they got by persistent work, through ages and ages. Such a gigantic will as that of a Buddha or a Jesus could not be obtained in one life, for we know who their fathers were. It is not known that their fathers ever spoke a word for the good of mankind. Millions and millions of carpenters like Joseph had gone; millions are still living. Millions and millions of petty kings like Buddha's father had been in the world. If it was only a case of hereditary transmission, how do you account for this petty prince, who was not, perhaps, obeyed by his own servants, producing this son, whom half a world worships? How do you explain the gulf between the carpenter and his son, whom millions of human beings worship as God? It cannot be solved by the theory of heredity.
The gigantic will which Buddha and Jesus threw over the world, whence did it come? Whence came[p. 29]this accumulation of power? It must have been there through ages and ages, continually growing bigger and bigger, until it burst on society in a Buddha or a Jesus, even rolling down to the present day.All this is determined by Karma, work. No one can get anything unless he earns it; this is an eternal law; we may sometimes think it is not so, but in the long run we become convinced of it. A man may struggle all his life for riches; he may cheat thousands, but he finds at last that he did not deserve to become rich and his life becomes a trouble and a nuisance to him. We may go on accumulating things for our physical enjoyment, but only what we earn is really ours. A fool may buy all the books in the world, and they will be in his library; but he will be able to read only those that he deserves to; and this deserving is produced by Karma.
Our Karma determines what we deserve and what we can assimilate. We are responsible for what we are; and whatever we wish ourselves to be, we have the power to make ourselves. If what we are now has been the result of our own past actions, it certainly follows that whatever we wish to be in future can be produced by our present actions; so we have to know how to act. You will say, "What is the use of learning how to work? Every one works in some way or other in this world." But there is such a thing as frittering away our energies. With regard to Karma-Yoga, the Gita says that it is doing work with cleverness and as a science: by knowing how to work,. one can obtain the greatest results. You must remember that all work is simply to bring out the power of the mind which is already there, to wake up the soul. The power is inside every man, so is knowledge; the different works are like blows to bring them out, to cause these giants to wake up.Man works with various motives; there cannot be work without motive. Some people want to get fame,[p. 30]and they work for fame. Others want money, and they work for money. Others want to have power, and they work for power. Others want to get to heaven, and they work for the same. Others want to leave a name when they die, as they do in China, where no man gets a title until he is dead; and that is a better way, after all, than with us. When a man does something very good there, they give a title of nobility to his father, who is dead, or to his grandfather. Some people work for that. Some of the followers of certain Mahomedan sects work all their lives to have a big tomb built for them when they die.
I know sects among whom as soon as a child is born a tomb is prepared for it; that is among them the most important work a man has to do, and the bigger and the finer the tomb the better off the man is supposed to be. Others work as a penance: do all sorts of wicked things, then erect a temple, or give something to the priests to buy them off and obtain from them a passport to heaven. They think that this kind of beneficence will clear them and they will go scot-free in spite of their sinfulness. Such are some of the various motives for work.Work for work's sake. There are some who are really the salt of the earth in every country and who work for work's sake, who do not care for name, or fame, or even to go to heaven. They work just because good will come of it. There are others who do good to the poor and help mankind from still higher motives, because they believe in doing good and love good. The motive for name and fame seldom brings immediate results, as a rule; they come to us when we are old and have almost done with life. If a man works without any selfish motive in view, does he not gain anything? Yes, he gains the highest. Unselfishness is more paying, only people have not the patience to practise it. It is more paying from the point of view of health also.
Love, truth and unselfishness are not merely moral figures of speech, but[p. 31]they form our highest ideal, because in them lies such a manifestation of power. In the first place, a man who can work for five days, or even for five minutes, without any selfish motive whatever, without thinking of future, of heaven, of punishment, or anything of the kind, has in him the capacity to become a powerful moral giant. It is hard to do it, but in the heart of our hearts we know its value, and the good it brings. It is the greatest manifestation of power--this tremendous restraint; self-restraint is a manifestation of greater power than all outgoing action. A carriage with four horses may rush down a hill unrestrained, or the coachman may curb the horses. Which is the greater manifestation of power, to let them go or to hold them? A cannon-ball flying through the air goes a long distance and falls. Another is cut short in its flight by striking against a wall, and the impact generates intense heat. All outgoing energy following a selfish motive is frittered away; it will not cause power to return to you, but if restrained it will result in development of power. This self-control will tend to produce a mighty will, a character which makes a Christ or a Buddha. Foolish men do not know this secret; they nevertheless want to rule mankind. Even a fool may rule the whole world if he works and waits. Let him wait a few years, restrain that foolish idea of governing; and when that idea is wholly gone, he will be a power in the world.
The majority of us cannot see beyond a few years, just as some animals cannot see beyond a few steps. Just a little narrow circle; that is our world. We have not the patience to look beyond, and thus become immoral and wicked. This is our weakness, our powerlessness.Even the lowest forms of work are not to be despised. Let the man who knows no better, work for selfish ends, for name and fame; but everyone should always try to get towards higher and higher motives and to understand them. "To work we have the right, but not to the fruits[p. 32]thereof." Leave the fruits alone. Why care for results? If you wish to help a man, never think what that man's attitude should be towards you. If you want to do a great or a good work, do not trouble to think what the result will be.There arises a difficult question in this ideal of work. Intense activity is necessary; we must always work. We cannot live a minute without work. What then becomes. of rest? Here is one side of the life-struggle,--work, in which we are whirled rapidly round. And here is the other, that of calm, retiring renunciation: everything is peaceful around, there is very little of noise and show, only nature with her animals and flowers and mountains. Neither of them is a perfect picture. A man used to solitude, if brought in contact with the surging whirlpool of the world, will be crushed by it; just as the fish that lives in the deep sea water, as soon as it is brought to the surface, breaks into pieces, deprived of the weight of water on it that had kept it together. Can a man who, has been used to the turmoil and the rush of life live at ease if he comes to a quiet place? He suffers and perchance may lose his mind.
The ideal man is he who, in the midst of the greatest silence and solitude, finds the intensest activity, and in the midst of the intensest activity finds the silence and solitude of the desert. He has learned the secret of restraint; he has controlled himself. He goes through the streets of a big city with all its traffic, and his mind is as calm as if he were in a cave, where not a sound could reach him; and he is intensely working all the time. That is the ideal of Karma-Yoga, and if you have attained to that you have really learned the secret of work.But we have to begin from the beginning, to take up the works as they come to us and slowly make ourselves, more unselfish every day. We must do the work and find out the motive power that prompts us; and, almost[p. 33]without exception, in the first years, we shall find that our motives are always selfish; but gradually this selfishness will melt by persistence, till at last will come the time when we shall be able to do really unselfish work. We may all hope that some day or other, as we struggle through the paths of life, there will come a time when we shall become perfectly unselfish; and the moment we attain to that, all our powers will be concentrated, and the knowledge which is ours will be manifest.
Daughter of a Shaheed
The following is a poem written by one of our sisters who lost her family in Delhi 1984. The simple words carry a mountain of pain, it's about time we helped shoulder the burden. Play your Part, Pray for the Panth.
Don't Feel Sorry For Me...
I am The Daughter Of A Shaheed, I am the daughter of a Shaheed
My dad was a proud Singh
One dark unfortunate night there was a knock on our door
It was a mob of angry people
They all attacked my daddy with sharp weapons
They set him on fire in front of my eyes
My dad is gone, he is a Shaheed
But not to worry, Guru Gobind Singh ji is my father
Don't feel sorry for me, I am the daughter of a Shaheed
My mum was a proud Singhnee, she taught me sikhi
In broad daylight, she was abducted by the police
The same police that was created to protect us, took away my mummy
That was the last time saw her, no one knows where she is
Will she ever come back?
By not to worry, Mata sahib Kaur ji is my mother
Don't feel sorry for me,
I am the daughter of a Shaheed
My elder brother was a proud Singh
He was also kidnapped by the police, for being a Sikh
But my brother came back, In form of a Shaheed
His body was dumped in a ditch
His beautiful Dastaar and Bana were full of blood
I wiped blood from his face with my chuni
No one knows what they did to him
But not to worry,
Singhs in the Khalsa Panth are my brothers
Don't feel sorry for me,
I am the daughter of a Shaheed
Those are my childhood memories,
I have grown up now I am a proud Sikh,
just like my mum, dad and brother
I live in this place where they look after children of Shaheeds
I have been to school but cannot study further
because it costs too much I am at a marriageable age
but which respectable amritdhari family will have me?
Will I ever have a family of my own
where I can live happily ever after?
But not to worry, Guru Khalsa Panth is my family
Don't feel sorry for me, I am the daughter of a Shaheed
Don't Feel Sorry For Me...
I am The Daughter Of A Shaheed, I am the daughter of a Shaheed
My dad was a proud Singh
One dark unfortunate night there was a knock on our door
It was a mob of angry people
They all attacked my daddy with sharp weapons
They set him on fire in front of my eyes
My dad is gone, he is a Shaheed
But not to worry, Guru Gobind Singh ji is my father
Don't feel sorry for me, I am the daughter of a Shaheed
My mum was a proud Singhnee, she taught me sikhi
In broad daylight, she was abducted by the police
The same police that was created to protect us, took away my mummy
That was the last time saw her, no one knows where she is
Will she ever come back?
By not to worry, Mata sahib Kaur ji is my mother
Don't feel sorry for me,
I am the daughter of a Shaheed
My elder brother was a proud Singh
He was also kidnapped by the police, for being a Sikh
But my brother came back, In form of a Shaheed
His body was dumped in a ditch
His beautiful Dastaar and Bana were full of blood
I wiped blood from his face with my chuni
No one knows what they did to him
But not to worry,
Singhs in the Khalsa Panth are my brothers
Don't feel sorry for me,
I am the daughter of a Shaheed
Those are my childhood memories,
I have grown up now I am a proud Sikh,
just like my mum, dad and brother
I live in this place where they look after children of Shaheeds
I have been to school but cannot study further
because it costs too much I am at a marriageable age
but which respectable amritdhari family will have me?
Will I ever have a family of my own
where I can live happily ever after?
But not to worry, Guru Khalsa Panth is my family
Don't feel sorry for me, I am the daughter of a Shaheed
Chanakya- The first complete management guru
Chanakya- The first complete management guru
Agenda
Life and times
Principal Works
Leadership Principles of Chanakya
Why Complete Management Guru
Established tenets, That were intensively practiced by the author
That are exhaustive and account for every
conceivable situation
that created a dynasty
Installed Chandra Gupta Maurya as King
Produced and inspired the best bureaucracy that
India has known
That worked for 136 years
Produced Emperor Ashok the Great
That is still relevant today !!!
Life and Times
Life time:350-275 BC
Personal : belonged to Kutila Gotra, born at/ son of Chanaka named as Vishnugupta
Key Incident: Insulted by Nanda, King of Magadha
Version 1- President of a charity trust
Version 2- Feast, asked to leave after started eating
Enter Chandragupta,
Version 1-Kusa Grass and Sugar Syrup
Version 2-Chanced upon Chandragupta, playing king with village companions, impressed, purchased him for 1000 panas
Tutelage of Chandragupta: At Takshashila for 7-8 years: math, humanities , military arts and science
Life and times
The first attempt : The story of the lady and hot food.
Installed Chandragupta as King in 321 BC: served as
Chief Counselor from 323 to 298 BC.
Life Summary
Pioneer of the art of statecraft
Brilliant and luminous individual
Teacher of precepts of enduring value
Works
Artha Sastra
Chanakya Neeti
Chanakya Sutra
Artha Sastra and Chanakya Neeti
Artha Sastra
6000 verses, mainly prose with about 380 shlokas, divided into 15 adhikaranas (books) and 150 Chapters and 180 prakaranas ( adhikaranas (books) and 150 Chapters and 180 prakaranas (sections dealing with one topic)
Chanakya Neet
Neeti defies definition like common sense
Neeti is mother of all human sciences : aims at cultivation of virtues and wisdom and striking a balance between purusharthas
Maxims in poetical form – 12 chapter 307 verses
Chanakya Sutra
The sutra system : 572 sutra
200-220 for rulers for enterprise management
Remaining for common folk for life management
Generic Principles of management
Quite different and offers a unique approach
Chanakya Sutra for Leadership Principle : Synopsis
1. Mulani-Foundations
2. Mantrinaha-Counselors
3. Karyam-Work
4. Karyarthi-Work manager Mantrinaha Counselors
5. Mantra-Policies and Strategies
6. Rajya Tantram -Mangement
7. Karyarthi Work manager
8. KaryaSiddhih-Work Accomplishment
9. Loka – Human relations
10. Rajya Neeti- Management Science
11. Sandhi-Alliances
12. Sahas – Managerial Actions
13. Arthakamau-Wealth and Desires
14. Aacharanam-Behaviour
15. Danda- Enforcement
16. Artha –resources
17. Charitram-Character
18. Dosha-Faults
19. Utsah- Enthusisam
20. Karyavyapti-Working
21. Svajana-Own people
22. Dharma-Ethics
Chankaya Sutra
Invocation
Sa Shrih Wah Avyaat
May that Wealth Protect you
Moolani
1. Sukhasya moolam dharmah
2. Dharmasya moolam arthah
3. 3 Arthasya moolam rajyam
4. Rajya moolam indriya jayah
5. Indriyajayasya moolam vinayah
6. Vinayasa moolam vruddhopasevah
7. Vruddhopasevaya vijnanam
8. Vijnanena atmaanam sampadyet
9. Samapaditatma jitatmama bhavati
10. Jitatma sarvarthe sanyujyate
1.Sukhasya Moolam Dharmah :: The basis of ethics is happiness
Sukham
The sole purpose of management is to generate happiness for all
Dharma
Prescribed duty
Professional Inclination
Station in life
Universal Code of Conduct
Ahimsa-non violence
Satya- Truth
Sauca-Cleanliness of body and mind
Anasuya-non jealousy
Anrsanya-non cruelty
Ksama- forgiveness
2.Dharmasya Moolam Arthah:: The basis of ethics is resources
Without Food ,Clothing and Shelter one cannot pursue the ethical path or perform one’s duties.
Happiness for self and others results through ethical behavior: money or resources make ethical ethical behavior: money or resources make ethical behavior possible
One must strive to generate wealth and share it equitably to create happiness for oneself and others
Shubh labh!!!
3.Arthasya moolam rajyam :: The basis of resources is Kingdom (enterprise)
Resources are controlled , surplus generated and used for different purposes through the possession of a kingdom different purposes through the possession of a kingdom
The large nation states/corporations today are similar in structure to kingdoms but are governed by elected/appointed representatives of the people elected/appointed representatives of the people /stakeholders
The development of science , technology and engineering with the market economy has resulted in wealth generation with the market economy has resulted in wealth generation through the industry and services sector. This is in addition to agriculture which has always existed.
4.Rajya Moolam Indriya jaya :: The basis of enterprise is rooted in conquering the body organs
Management of ‘everything’ begins with management of ‘your self’
Management cannot be separated from the manager
Indriya
Organs of sense
Eyes ,ears ,nose ,tongue and skin
Organs of action
Hands, feet, mouth , reproduction , excretion
Organ of perception
Mind
Manifestation of indriya jaya
Control over
Kama, krodha, lobha, moha, mada and matsarya
5.Indriyajayasa moolam vinayah :: The conquest of the organs lies in training /discipline
Mastery of the self lies in the self discipline/humility generated by training in ethics
6.Vinayasa moolam vruddhopaseva :: Humility is rooted in serving the elder
True humility and self mastery can be cultivated only by learning persons more learned than oneself in one’s areas of interest.
7.Vruddhopaseva Vijnanam:: Worldly Knowledge is learned from serving the elder
Vijnanam
Sciences and art.
Human Behaviour
Jnanam
Spiritual /philosophical knowledge
8.Vijnanaena atmamanm sampadyet :: Equip yourself fully with worldly knowledge
Enrich yourself internally
Cognitive acquisition of worldly knowledge followed by internalization leading to appropriate behavior in practice leading to better performance behavior in practice leading to better performance at tasks undertaken.
9.Sampaditatama jitatma bhavati: One who has acquired knowledge is the one who has conquered himself.
Totally self controlled professional leader/manager
Acts in the long terms interest of the organisation
Resists the acting in self interest which conflicts with organisational interest.
Does not succumb to pressure of interests against long terms interests
Prepared to quit rather make decisions against convictions
Resists temptations to do good to the organisation at the cost of society , nations and stakeholders
10.Jitatma Sarvarthe sanyujyate :: The self conquered should endow himself with all resources
Sarvarthe
All resources
Men
Money
Materials Materials
Methods
Money
After worldly knowledge is acquired, resources do not come on their own : they have to be deliberately acquired in order to be victorious in all tasks undertaken and enterprise building.
Leadership Principles of Chanakya :: Contain cycle of 10 virtue in order of priority started from “Sukha -> Dharma-> Artha->…………………-> Jitatma -> Sukha->..”
1. 1.Sukha
2. 2 Dharma
3. 3.Artha
4. 4.Rajya
5. 5.Indriya Jaya
6. 6.Vinaya
7. 7.Vriddha Sevam
8. 8.Vijnanam
9. 9.Atmanam
10. 10.Jitatma
Agenda
Life and times
Principal Works
Leadership Principles of Chanakya
Why Complete Management Guru
Established tenets, That were intensively practiced by the author
That are exhaustive and account for every
conceivable situation
that created a dynasty
Installed Chandra Gupta Maurya as King
Produced and inspired the best bureaucracy that
India has known
That worked for 136 years
Produced Emperor Ashok the Great
That is still relevant today !!!
Life and Times
Life time:350-275 BC
Personal : belonged to Kutila Gotra, born at/ son of Chanaka named as Vishnugupta
Key Incident: Insulted by Nanda, King of Magadha
Version 1- President of a charity trust
Version 2- Feast, asked to leave after started eating
Enter Chandragupta,
Version 1-Kusa Grass and Sugar Syrup
Version 2-Chanced upon Chandragupta, playing king with village companions, impressed, purchased him for 1000 panas
Tutelage of Chandragupta: At Takshashila for 7-8 years: math, humanities , military arts and science
Life and times
The first attempt : The story of the lady and hot food.
Installed Chandragupta as King in 321 BC: served as
Chief Counselor from 323 to 298 BC.
Life Summary
Pioneer of the art of statecraft
Brilliant and luminous individual
Teacher of precepts of enduring value
Works
Artha Sastra
Chanakya Neeti
Chanakya Sutra
Artha Sastra and Chanakya Neeti
Artha Sastra
6000 verses, mainly prose with about 380 shlokas, divided into 15 adhikaranas (books) and 150 Chapters and 180 prakaranas ( adhikaranas (books) and 150 Chapters and 180 prakaranas (sections dealing with one topic)
Chanakya Neet
Neeti defies definition like common sense
Neeti is mother of all human sciences : aims at cultivation of virtues and wisdom and striking a balance between purusharthas
Maxims in poetical form – 12 chapter 307 verses
Chanakya Sutra
The sutra system : 572 sutra
200-220 for rulers for enterprise management
Remaining for common folk for life management
Generic Principles of management
Quite different and offers a unique approach
Chanakya Sutra for Leadership Principle : Synopsis
1. Mulani-Foundations
2. Mantrinaha-Counselors
3. Karyam-Work
4. Karyarthi-Work manager Mantrinaha Counselors
5. Mantra-Policies and Strategies
6. Rajya Tantram -Mangement
7. Karyarthi Work manager
8. KaryaSiddhih-Work Accomplishment
9. Loka – Human relations
10. Rajya Neeti- Management Science
11. Sandhi-Alliances
12. Sahas – Managerial Actions
13. Arthakamau-Wealth and Desires
14. Aacharanam-Behaviour
15. Danda- Enforcement
16. Artha –resources
17. Charitram-Character
18. Dosha-Faults
19. Utsah- Enthusisam
20. Karyavyapti-Working
21. Svajana-Own people
22. Dharma-Ethics
Chankaya Sutra
Invocation
Sa Shrih Wah Avyaat
May that Wealth Protect you
Moolani
1. Sukhasya moolam dharmah
2. Dharmasya moolam arthah
3. 3 Arthasya moolam rajyam
4. Rajya moolam indriya jayah
5. Indriyajayasya moolam vinayah
6. Vinayasa moolam vruddhopasevah
7. Vruddhopasevaya vijnanam
8. Vijnanena atmaanam sampadyet
9. Samapaditatma jitatmama bhavati
10. Jitatma sarvarthe sanyujyate
1.Sukhasya Moolam Dharmah :: The basis of ethics is happiness
Sukham
The sole purpose of management is to generate happiness for all
Dharma
Prescribed duty
Professional Inclination
Station in life
Universal Code of Conduct
Ahimsa-non violence
Satya- Truth
Sauca-Cleanliness of body and mind
Anasuya-non jealousy
Anrsanya-non cruelty
Ksama- forgiveness
2.Dharmasya Moolam Arthah:: The basis of ethics is resources
Without Food ,Clothing and Shelter one cannot pursue the ethical path or perform one’s duties.
Happiness for self and others results through ethical behavior: money or resources make ethical ethical behavior: money or resources make ethical behavior possible
One must strive to generate wealth and share it equitably to create happiness for oneself and others
Shubh labh!!!
3.Arthasya moolam rajyam :: The basis of resources is Kingdom (enterprise)
Resources are controlled , surplus generated and used for different purposes through the possession of a kingdom different purposes through the possession of a kingdom
The large nation states/corporations today are similar in structure to kingdoms but are governed by elected/appointed representatives of the people elected/appointed representatives of the people /stakeholders
The development of science , technology and engineering with the market economy has resulted in wealth generation with the market economy has resulted in wealth generation through the industry and services sector. This is in addition to agriculture which has always existed.
4.Rajya Moolam Indriya jaya :: The basis of enterprise is rooted in conquering the body organs
Management of ‘everything’ begins with management of ‘your self’
Management cannot be separated from the manager
Indriya
Organs of sense
Eyes ,ears ,nose ,tongue and skin
Organs of action
Hands, feet, mouth , reproduction , excretion
Organ of perception
Mind
Manifestation of indriya jaya
Control over
Kama, krodha, lobha, moha, mada and matsarya
5.Indriyajayasa moolam vinayah :: The conquest of the organs lies in training /discipline
Mastery of the self lies in the self discipline/humility generated by training in ethics
6.Vinayasa moolam vruddhopaseva :: Humility is rooted in serving the elder
True humility and self mastery can be cultivated only by learning persons more learned than oneself in one’s areas of interest.
7.Vruddhopaseva Vijnanam:: Worldly Knowledge is learned from serving the elder
Vijnanam
Sciences and art.
Human Behaviour
Jnanam
Spiritual /philosophical knowledge
8.Vijnanaena atmamanm sampadyet :: Equip yourself fully with worldly knowledge
Enrich yourself internally
Cognitive acquisition of worldly knowledge followed by internalization leading to appropriate behavior in practice leading to better performance behavior in practice leading to better performance at tasks undertaken.
9.Sampaditatama jitatma bhavati: One who has acquired knowledge is the one who has conquered himself.
Totally self controlled professional leader/manager
Acts in the long terms interest of the organisation
Resists the acting in self interest which conflicts with organisational interest.
Does not succumb to pressure of interests against long terms interests
Prepared to quit rather make decisions against convictions
Resists temptations to do good to the organisation at the cost of society , nations and stakeholders
10.Jitatma Sarvarthe sanyujyate :: The self conquered should endow himself with all resources
Sarvarthe
All resources
Men
Money
Materials Materials
Methods
Money
After worldly knowledge is acquired, resources do not come on their own : they have to be deliberately acquired in order to be victorious in all tasks undertaken and enterprise building.
Leadership Principles of Chanakya :: Contain cycle of 10 virtue in order of priority started from “Sukha -> Dharma-> Artha->…………………-> Jitatma -> Sukha->..”
1. 1.Sukha
2. 2 Dharma
3. 3.Artha
4. 4.Rajya
5. 5.Indriya Jaya
6. 6.Vinaya
7. 7.Vriddha Sevam
8. 8.Vijnanam
9. 9.Atmanam
10. 10.Jitatma
God Shiv Puran Secret: What to Know
The art of self – control from Shiv Puran
Trivia
Origin of trinity deities:
Brahma – creator
Vishnu – preserver
Shiv – destroyer
q One of the 18 puranas of India
q A famous scripture due to high content of knowledge
q Has 7 Samhitas
Vidyeshwar – deals with origin of this world along with trinity deities.
Kailash – Deals with true knowledge
Rudra – Marriage of Shiv and Parvati and related stories
Shatrudra – Incarnations of Shiv like Sharabh, Vrishabh, Durvasa, Hanuman, Ashwatthama etc.
Kotirudra – Evolution of Shiv lingams.
Uma – Deals with origin of mother Goddess
Vayviya – Discourses given by Wind God to sages
*Often called as Vayu Puran also.
The divine nature of Shiv
q Worshipped by all
Ghosts like Bhairava and Vetaal derived their powers from him
Demons like Ravana, Paundrakh, Banasur were blessed by him
Both the teachers (Shukracharya and Brihaspati) were his devotees
Brahma created Vedas on his wish
Vishnu got Sudarshan Chakra from Shiv
Mother Goddess also worshipped him
Yaksha king Kubera and Gandharva king Chitrasen were his devotees
Named as Ishvara, Maheshvara and even Parameshvara
The greatness of GOD
q Shiv – also called as ‘Bholenath’
q Bhasmasur demanded a boon hazardous for all but still got it from Shiv
q Shiv did not hesitated in giving that to him
q Later on Shiv himself ran away to save his life
q GOD can never fight with his devotees
q Oh Vishnu, it is mandatory for me to give what is desired by my devotee without thinking much of the consequences (Lord Shiv)
q Vishnu turned into a beautiful lady to save Shiv
q Bhasmasur killed himself unknowingly
Speed of Mind– The involvement of Mathematics
q Speed of light in vacuum = 299792458 m/s
q 1 light year (ly) = distance travelled by light in 1 year
= 9.4607304725808 x 1015 m
q Speed of air = 1 ly/ns (max.) (Note – 1 ns = 10-9 seconds)
q Let’s call distance travelled by air by that speed in 1 second be air distance (AD)
q Speed of mind = 250 AD/s
= 2.3651826181452 x 1026 m/s
q More than circumference of the entire universe (3.311255655x1024m) in a second
q How will you control it ?
The science of self control
q Not even deities could understand that
q Always a continuous fight between deities and demons
q Deities were depressed
q Approached Shiv and Vishnu
q Ordered to churn the ocean
q Purpose was to get the nectar but got poison instead
q Shiv happily took it and placed in his throat
q Shiv was called as Neelkanth
q Deities got the nectar later on
How Shiv managed to remain alive
q Theory of divine name
q Shiv knew the effect of divine name very well that’s why even poison behaved like nectar for him. (Goswami Tulasidas)
q I know that by his yogic powers, Shiv nullified the effect of terrible poison (Avdhoot Swami Sivananda )
q It was the divine nature of Shiv to take the poison and still remain alive by keeping it in throat and not letting it enter his heart (Sage Brahmananda)
The real thought process
q Deities and demons does not mean kingly men – deities and horrible men – demons
q Both exist within us
q Deities symbolize goodness of our character while demons – badness
q The battle is continuous
q Our mind is the churner and the air becomes the rope
q Body is churned to get the nectar of knowledge
q Before that we need to pass some tests that are poisonous
q Poison also compared to Kundalini Jagruti pacified by the grace of GOD
1. Other part of the story
q Deities took nectar from the churning process
q Kept boasting of their powers
q Shiv incarnated as a Yaksha to nullify their ego
q He gave them a grass strip and told them to move it
q No one was able to do so
q Shiv withdrew their protection from deities and went away angrily
q Demons attacked deities
q Vishnu decided to save deities and went to netherworld
q There he was infatuated by the beauties of demonic ladies and created many demons
q Shiv incarnated as Vrishabh and killed all of those demons
Conclusion
q Only goodness wins in the end
q You can never cheat GOD
q Even if you are forced to face adversaries, don’t let them enter your heart
q Once you get success, never be arrogant.
q Being arrogant you tell GOD that you are fully against him, GOD treats you like that only.
q Other than arrogance of devotees, nothing can irritate GOD.
THAT CONSTITUTES THE 1ST PRINCIPLE OF SELF – CONTROL
2. The legend of Dadhichi
q Sage Dadhichi worshipped Shiv
q Was hated by a king Shuva
q Shuva cut his hands
q Shukracharya made his hands grow back
q Shuva saw all this and again attacked
q He was unable to cut the hands again
q Shuva called Vishnu to help
q Vishnu told Dadhichi to accept his slavery
q Dadhichi refused this
q Vishnu tried hard but could not defeat Dadhichi
q He went away astonished
q Was cursed to face wrath of Shiv
Conclusions
q Be firm in what you do
q If you are not wrong, not even GOD can attack you
q If mind continuously goes out of the house bring it back
q This can be done by practice and detachments
q Dadhichi – whole body (even bones) as hard as thunderbolt
q All this happened just because of extreme faith in GOD and a terrific amount of meditation
THAT CONSTITUTES THE 2nd PRINCIPLE OF SELF - CONTROL
3. Consequence of Dadhichi's curse
q The tale of Daksha
Though being father – in – law of Shiv, Daksha hated him
Organized a yajna with primary intention to insult Shiv
Shiv was unmoved but his attendant Nandi cursed Daksha to get goat head – an animal worth sacrifice in yajnas
Shiv came home and meditated
All were called in that yajna except Shiv and Sati
Sati reached that place and cursed Daksha and then died
Because of Dadhichi’s curse, Vishnu, Brahma and many others attended the yajna
Shiv sent Virbhadra to teach Daksha a lesson
Virbhadra killed Daksha. Later on Shiv gave goat head to him
This proves how attachments make us suffer
Daksha attached to yajna and insulted even GOD for that
He paid by getting a goat head
Less attached you are, more controlled you would be
Shiv preached Daksha
Listen Daksha, 4 devotees worship me, 1st demands wealth, 2nd demands freedom from dangers, 3rd enquires of my true form while 4th is a knowledged being who completely knows me. Definitely 4th one is superior and such devotees are always liked by me. (Lord Shiv)
THAT CONSTITUTES THE 3rd PRINCIPLE OF SELF - CONTROL
4. Battle between Vishnu and Brahma
q Brahma boasted of his powers
q Vishnu did not believe that Brahma is almighty
q Both of them fought
q Shiv created a pillar of fire and told them to search for its beginning or end
q Vishnu failed to search beginning and accepted his mistake
q Brahma also failed but he lied
q Shiv gave him more than 1000 chances but he refused to agree, instead cursed Shiv 1000 times
q Bhairava cut down Brahma’s head & made him non worship able
Conclusions
q Don’t curse others if mistake is yours
q No need to blame even destiny or time for this purpose. Only you are wrong
q Accept your mistakes in front of GOD at least
q Arrogance proved fatal for even Brahma and Vishnu, forget of mere mortals
q Over – confidence is always dangerous
q Worship GOD with true heart
THAT CONSTITUTES THE 4th PRINCIPLE OF SELF - CONTROL
5. The legend of Durvasa
q A sage named as Atri along with his wife Anusuya worshipped Brahma, Vishnu, Shiv to have them as sons
q All the trinity deities decided to incarnate to fulfill their wish
q Brahma – Moon ; Vishnu – Dattatreya ; Shiv – Durvasa
q Moon departed to heaven
q Dattatreya made 24 beings as his teachers and preached others. Became famous because of his great teachings
q Durvasa was notorious as he made others suffer because of his anger
q No one ever dared to approach him because of his terrific anger
q This is known to all
q But still Durvasa considered an incarnation of Shiv
q Once, sage Durvasa was served by Kunti, he preached her with a mantra which was responsible for the creation of Pandavas and Karna
6. The epic Mahabharata
q Whenever Dattatreya’s mind was overpowered by doubts, he seeked Durvasa’s help and always went back satisfied
q Durvasa once went to hell named as Kumbhipak and worshipped Shiv there.
q He chanted the name of Shiv there and sprinkled ash on to the land
q Miracle : Hell turned into Heaven
q The name of GOD nullifies all sins and ashes remind others of their death
Conclusions
q You may be more knowledged than even almighty
q But try to control your anger
q At least ensure that you are not getting angry unnecessarily
q Anger prevents you from being self controlled
q That’s what the divine nature of Durvasa teaches
q He is worshipped by both Ram & Krishna but still hated by others
q That’s what is the eternal truth
THAT CONSTITUTES THE 5th PRINCIPLE OF SELF - CONTROL
7. Shiv's divine acts
q Vishnu appeared as Mohini during the churning of ocean
q Shiv told Vishnu to show that form again
q He deliberately made himself infatuated by her beauty
q His semen reached earth to the womb of Anjana
q Eventually, a monkey got birth
q That monkey thought Sun as a fruit and leapt to eat it
q Indra attacked him with thunderbolt
q His chin got broken which made Wind stop blowing
q Shiv told Indra to apologize as this made him upset
q The monkey was blessed with many boons and got the name of Hanuman
The need of true devotion
q Hanuman – a complete incarnation of Shiv
q Still served a mere human (Ram)
q Though being almighty – he remained humble
q Never boasted arrogantly of his powers
q Shiv Puran praises him
q Even Ramayana and Mahabharata sings his glory
q Worshipped by all – Shaivites, Vaishnavites and Shakthas
q Just because of his true devotion
THAT CONSTITUTES THE 6th PRINCIPLE OF SELF - CONTROL
8. Grihapati's penance
q Grihapati was son of sage Vaishvanar
q Destined to die during his childhood
q Went to do penance though his mother did not like it
q Pleased Shiv by his tremendous penance
q Shiv told him to demand a boon
q He demanded true devotion
q Shiv blessed and made him the master of all the directions
q Grihapati was termed as the incarnation of Shiv
q His devotion made him the master of all
THAT CONSTITUTES THE 7th PRINCIPLE OF SELF - CONTROL
9. Tale of Prahlad
q Hiranyakashipu hated Vishnu
q His son Prahlad always worshipped Vishnu
q Hiranyakashipu tortured him
q Prahlad remained firm in his deed
q Finally Vishnu became Narasimha to kill Hiranyakashipu
q After killing him, Narasimha became angry
q Whole world suffered
q Shiv became Sharabh and pacified Narasimha’s anger
q Prahlad was crowned as the king
q He ruled righteously
Conclusions
q Hiranyakashipu termed himself as GOD
q Paid by losing his life
q Never be like him. You can never be GOD
q Narasimha showed foolishness by being angry
q Think before you act
q Never be arrogant & angry without reason
q Else you would pay for that
q World may suffer for your anger
THAT CONSTITUTES THE 8th PRINCIPLE OF SELF - CONTROL
10. The tale of Srikar
q A cowman’s son in Ujjain
q Happened to see king Chandrasen worshipping GOD
q Inspired, he too meditated on GOD.
q Forgot food and water
q His mother scolded him for that
q Still he was not moved
q Finally Shiv sent Hanuman to meet him
q Hanuman mentioned Srikar as the pioneer of devotion
q Srikar was enlightened to be Nand Baba who would be the father of divine incarnation Krishna
q Hanuman established the greatness of Srikar
SERIAL No………Story name……………….Main Principle
….Churning of ocean …….Face adversaries just like poison taken by Shiv
.....Tale of Dadhichi……….Have extreme faith in GOD
….Daksha’s fate………….Try to be as detached as possible
.....Brahma’s ego………… .Accept your mistakes & learn
…..Durvasa’s legend….. ..Don’t be angry unnecessarily
…..Hanuman’s glory……..Remain humble though being almighty
…...Grihapati’s tale……. ..Devotion itself is the prize for it
…...Tale of Prahlad…….. ..Keep distance from ego & anger
…...Srikar’s devotion…….Concentration is always desired
FINALLY,WHAT TO DO IF ALL THE ABOVE MENTIONED METHODS FAIL ?????????????????????????????????????
Follow this if and only if all the other methods fail
q Gunanidhi was a Brahmin’s son
q Gunanidhi means ocean of good qualities but he was opposite
q Frustrated, his father banished him
q He went to a Shiv Temple
q There he wanted to have ‘Prasad’ but was mistaken as a thief
q He was beaten to death
q Though being a personification of evil, he went to Shiv’s adobe
q All his sins were nullified
HOW ?
q He had lit the lamp going dim
q While death, he had called Shiv for help
q He had unknowingly performed Mahashivratri fast
q He was enlightened to be Kubera and one of the dearest friends of Shiv
q That’s very simple
JUST CHANT THE NAME OF GOD WHEN YOUR DEATH APPROACHES GOD WOULD HIMSELF MAKE YOU SELF – CONTROLLED. THAT’S ALL
Thanks You
Vikas Arora
Trivia
Origin of trinity deities:
Brahma – creator
Vishnu – preserver
Shiv – destroyer
q One of the 18 puranas of India
q A famous scripture due to high content of knowledge
q Has 7 Samhitas
Vidyeshwar – deals with origin of this world along with trinity deities.
Kailash – Deals with true knowledge
Rudra – Marriage of Shiv and Parvati and related stories
Shatrudra – Incarnations of Shiv like Sharabh, Vrishabh, Durvasa, Hanuman, Ashwatthama etc.
Kotirudra – Evolution of Shiv lingams.
Uma – Deals with origin of mother Goddess
Vayviya – Discourses given by Wind God to sages
*Often called as Vayu Puran also.
The divine nature of Shiv
q Worshipped by all
Ghosts like Bhairava and Vetaal derived their powers from him
Demons like Ravana, Paundrakh, Banasur were blessed by him
Both the teachers (Shukracharya and Brihaspati) were his devotees
Brahma created Vedas on his wish
Vishnu got Sudarshan Chakra from Shiv
Mother Goddess also worshipped him
Yaksha king Kubera and Gandharva king Chitrasen were his devotees
Named as Ishvara, Maheshvara and even Parameshvara
The greatness of GOD
q Shiv – also called as ‘Bholenath’
q Bhasmasur demanded a boon hazardous for all but still got it from Shiv
q Shiv did not hesitated in giving that to him
q Later on Shiv himself ran away to save his life
q GOD can never fight with his devotees
q Oh Vishnu, it is mandatory for me to give what is desired by my devotee without thinking much of the consequences (Lord Shiv)
q Vishnu turned into a beautiful lady to save Shiv
q Bhasmasur killed himself unknowingly
Speed of Mind– The involvement of Mathematics
q Speed of light in vacuum = 299792458 m/s
q 1 light year (ly) = distance travelled by light in 1 year
= 9.4607304725808 x 1015 m
q Speed of air = 1 ly/ns (max.) (Note – 1 ns = 10-9 seconds)
q Let’s call distance travelled by air by that speed in 1 second be air distance (AD)
q Speed of mind = 250 AD/s
= 2.3651826181452 x 1026 m/s
q More than circumference of the entire universe (3.311255655x1024m) in a second
q How will you control it ?
The science of self control
q Not even deities could understand that
q Always a continuous fight between deities and demons
q Deities were depressed
q Approached Shiv and Vishnu
q Ordered to churn the ocean
q Purpose was to get the nectar but got poison instead
q Shiv happily took it and placed in his throat
q Shiv was called as Neelkanth
q Deities got the nectar later on
How Shiv managed to remain alive
q Theory of divine name
q Shiv knew the effect of divine name very well that’s why even poison behaved like nectar for him. (Goswami Tulasidas)
q I know that by his yogic powers, Shiv nullified the effect of terrible poison (Avdhoot Swami Sivananda )
q It was the divine nature of Shiv to take the poison and still remain alive by keeping it in throat and not letting it enter his heart (Sage Brahmananda)
The real thought process
q Deities and demons does not mean kingly men – deities and horrible men – demons
q Both exist within us
q Deities symbolize goodness of our character while demons – badness
q The battle is continuous
q Our mind is the churner and the air becomes the rope
q Body is churned to get the nectar of knowledge
q Before that we need to pass some tests that are poisonous
q Poison also compared to Kundalini Jagruti pacified by the grace of GOD
1. Other part of the story
q Deities took nectar from the churning process
q Kept boasting of their powers
q Shiv incarnated as a Yaksha to nullify their ego
q He gave them a grass strip and told them to move it
q No one was able to do so
q Shiv withdrew their protection from deities and went away angrily
q Demons attacked deities
q Vishnu decided to save deities and went to netherworld
q There he was infatuated by the beauties of demonic ladies and created many demons
q Shiv incarnated as Vrishabh and killed all of those demons
Conclusion
q Only goodness wins in the end
q You can never cheat GOD
q Even if you are forced to face adversaries, don’t let them enter your heart
q Once you get success, never be arrogant.
q Being arrogant you tell GOD that you are fully against him, GOD treats you like that only.
q Other than arrogance of devotees, nothing can irritate GOD.
THAT CONSTITUTES THE 1ST PRINCIPLE OF SELF – CONTROL
2. The legend of Dadhichi
q Sage Dadhichi worshipped Shiv
q Was hated by a king Shuva
q Shuva cut his hands
q Shukracharya made his hands grow back
q Shuva saw all this and again attacked
q He was unable to cut the hands again
q Shuva called Vishnu to help
q Vishnu told Dadhichi to accept his slavery
q Dadhichi refused this
q Vishnu tried hard but could not defeat Dadhichi
q He went away astonished
q Was cursed to face wrath of Shiv
Conclusions
q Be firm in what you do
q If you are not wrong, not even GOD can attack you
q If mind continuously goes out of the house bring it back
q This can be done by practice and detachments
q Dadhichi – whole body (even bones) as hard as thunderbolt
q All this happened just because of extreme faith in GOD and a terrific amount of meditation
THAT CONSTITUTES THE 2nd PRINCIPLE OF SELF - CONTROL
3. Consequence of Dadhichi's curse
q The tale of Daksha
Though being father – in – law of Shiv, Daksha hated him
Organized a yajna with primary intention to insult Shiv
Shiv was unmoved but his attendant Nandi cursed Daksha to get goat head – an animal worth sacrifice in yajnas
Shiv came home and meditated
All were called in that yajna except Shiv and Sati
Sati reached that place and cursed Daksha and then died
Because of Dadhichi’s curse, Vishnu, Brahma and many others attended the yajna
Shiv sent Virbhadra to teach Daksha a lesson
Virbhadra killed Daksha. Later on Shiv gave goat head to him
This proves how attachments make us suffer
Daksha attached to yajna and insulted even GOD for that
He paid by getting a goat head
Less attached you are, more controlled you would be
Shiv preached Daksha
Listen Daksha, 4 devotees worship me, 1st demands wealth, 2nd demands freedom from dangers, 3rd enquires of my true form while 4th is a knowledged being who completely knows me. Definitely 4th one is superior and such devotees are always liked by me. (Lord Shiv)
THAT CONSTITUTES THE 3rd PRINCIPLE OF SELF - CONTROL
4. Battle between Vishnu and Brahma
q Brahma boasted of his powers
q Vishnu did not believe that Brahma is almighty
q Both of them fought
q Shiv created a pillar of fire and told them to search for its beginning or end
q Vishnu failed to search beginning and accepted his mistake
q Brahma also failed but he lied
q Shiv gave him more than 1000 chances but he refused to agree, instead cursed Shiv 1000 times
q Bhairava cut down Brahma’s head & made him non worship able
Conclusions
q Don’t curse others if mistake is yours
q No need to blame even destiny or time for this purpose. Only you are wrong
q Accept your mistakes in front of GOD at least
q Arrogance proved fatal for even Brahma and Vishnu, forget of mere mortals
q Over – confidence is always dangerous
q Worship GOD with true heart
THAT CONSTITUTES THE 4th PRINCIPLE OF SELF - CONTROL
5. The legend of Durvasa
q A sage named as Atri along with his wife Anusuya worshipped Brahma, Vishnu, Shiv to have them as sons
q All the trinity deities decided to incarnate to fulfill their wish
q Brahma – Moon ; Vishnu – Dattatreya ; Shiv – Durvasa
q Moon departed to heaven
q Dattatreya made 24 beings as his teachers and preached others. Became famous because of his great teachings
q Durvasa was notorious as he made others suffer because of his anger
q No one ever dared to approach him because of his terrific anger
q This is known to all
q But still Durvasa considered an incarnation of Shiv
q Once, sage Durvasa was served by Kunti, he preached her with a mantra which was responsible for the creation of Pandavas and Karna
6. The epic Mahabharata
q Whenever Dattatreya’s mind was overpowered by doubts, he seeked Durvasa’s help and always went back satisfied
q Durvasa once went to hell named as Kumbhipak and worshipped Shiv there.
q He chanted the name of Shiv there and sprinkled ash on to the land
q Miracle : Hell turned into Heaven
q The name of GOD nullifies all sins and ashes remind others of their death
Conclusions
q You may be more knowledged than even almighty
q But try to control your anger
q At least ensure that you are not getting angry unnecessarily
q Anger prevents you from being self controlled
q That’s what the divine nature of Durvasa teaches
q He is worshipped by both Ram & Krishna but still hated by others
q That’s what is the eternal truth
THAT CONSTITUTES THE 5th PRINCIPLE OF SELF - CONTROL
7. Shiv's divine acts
q Vishnu appeared as Mohini during the churning of ocean
q Shiv told Vishnu to show that form again
q He deliberately made himself infatuated by her beauty
q His semen reached earth to the womb of Anjana
q Eventually, a monkey got birth
q That monkey thought Sun as a fruit and leapt to eat it
q Indra attacked him with thunderbolt
q His chin got broken which made Wind stop blowing
q Shiv told Indra to apologize as this made him upset
q The monkey was blessed with many boons and got the name of Hanuman
The need of true devotion
q Hanuman – a complete incarnation of Shiv
q Still served a mere human (Ram)
q Though being almighty – he remained humble
q Never boasted arrogantly of his powers
q Shiv Puran praises him
q Even Ramayana and Mahabharata sings his glory
q Worshipped by all – Shaivites, Vaishnavites and Shakthas
q Just because of his true devotion
THAT CONSTITUTES THE 6th PRINCIPLE OF SELF - CONTROL
8. Grihapati's penance
q Grihapati was son of sage Vaishvanar
q Destined to die during his childhood
q Went to do penance though his mother did not like it
q Pleased Shiv by his tremendous penance
q Shiv told him to demand a boon
q He demanded true devotion
q Shiv blessed and made him the master of all the directions
q Grihapati was termed as the incarnation of Shiv
q His devotion made him the master of all
THAT CONSTITUTES THE 7th PRINCIPLE OF SELF - CONTROL
9. Tale of Prahlad
q Hiranyakashipu hated Vishnu
q His son Prahlad always worshipped Vishnu
q Hiranyakashipu tortured him
q Prahlad remained firm in his deed
q Finally Vishnu became Narasimha to kill Hiranyakashipu
q After killing him, Narasimha became angry
q Whole world suffered
q Shiv became Sharabh and pacified Narasimha’s anger
q Prahlad was crowned as the king
q He ruled righteously
Conclusions
q Hiranyakashipu termed himself as GOD
q Paid by losing his life
q Never be like him. You can never be GOD
q Narasimha showed foolishness by being angry
q Think before you act
q Never be arrogant & angry without reason
q Else you would pay for that
q World may suffer for your anger
THAT CONSTITUTES THE 8th PRINCIPLE OF SELF - CONTROL
10. The tale of Srikar
q A cowman’s son in Ujjain
q Happened to see king Chandrasen worshipping GOD
q Inspired, he too meditated on GOD.
q Forgot food and water
q His mother scolded him for that
q Still he was not moved
q Finally Shiv sent Hanuman to meet him
q Hanuman mentioned Srikar as the pioneer of devotion
q Srikar was enlightened to be Nand Baba who would be the father of divine incarnation Krishna
q Hanuman established the greatness of Srikar
SERIAL No………Story name……………….Main Principle
….Churning of ocean …….Face adversaries just like poison taken by Shiv
.....Tale of Dadhichi……….Have extreme faith in GOD
….Daksha’s fate………….Try to be as detached as possible
.....Brahma’s ego………… .Accept your mistakes & learn
…..Durvasa’s legend….. ..Don’t be angry unnecessarily
…..Hanuman’s glory……..Remain humble though being almighty
…...Grihapati’s tale……. ..Devotion itself is the prize for it
…...Tale of Prahlad…….. ..Keep distance from ego & anger
…...Srikar’s devotion…….Concentration is always desired
FINALLY,WHAT TO DO IF ALL THE ABOVE MENTIONED METHODS FAIL ?????????????????????????????????????
Follow this if and only if all the other methods fail
q Gunanidhi was a Brahmin’s son
q Gunanidhi means ocean of good qualities but he was opposite
q Frustrated, his father banished him
q He went to a Shiv Temple
q There he wanted to have ‘Prasad’ but was mistaken as a thief
q He was beaten to death
q Though being a personification of evil, he went to Shiv’s adobe
q All his sins were nullified
HOW ?
q He had lit the lamp going dim
q While death, he had called Shiv for help
q He had unknowingly performed Mahashivratri fast
q He was enlightened to be Kubera and one of the dearest friends of Shiv
q That’s very simple
JUST CHANT THE NAME OF GOD WHEN YOUR DEATH APPROACHES GOD WOULD HIMSELF MAKE YOU SELF – CONTROLLED. THAT’S ALL
Thanks You
Vikas Arora
Ramayana Secret : What to know
Winning Mantra from the Ramayana
Trivia
¨ The legend of Ayodhya’s prince Ram who was forced to go exile by his step mother Keikeyi and her attendant Manthara
¨ His wife was kidnapped by demon king Ravana
¨ Ram met monkey general Hanuman who introduced him to his friend Sugreeva
¨ Ram along with Hanuman and Sugreeva attacked Ravana and got back his wife
¨ Ram went back Ayodhya where he was crowned as the king.
¨ Teaches ethics, morality as well as management
The Ramayana
Balkand – Deals with the birth of Ram and his education
Ayodhyakand – Deals with the evil plan which forced Ram’s exile
Aranyakand – Deals with Ram’s journey through Dandaka forests and kidnapping of Sita
Kiskindhakand – Deals with Ram’s friendship with monkey king Sugreeva and killing of his brother Bali
Sunderkand – Dedicated fully to Hanuman and used during his worship. Deals with his adventures across Lanka and burning of Lanka
Yudhkand – Deals with fight of Ram & Ravana
Uttarkand – Deals with crowning ceremony of Ram and his sons followed by the salvation of Sita – Ram.
The dynamic and static behavior
¨ Ram – fully static
Continuously believed in destiny
Whatever I get or lose is due to my destiny (By Lord Ram)
He accepted exile without any objection
He believed in the theory that nothing can be wrong – Whatever happens is for my welfare
Was responsible for tragic acts
Neither heard nor seen nor read anywhere, a golden deer was not even imagined, still Ram went behind him – What a fool!.............................Sage Chanakya
It was wrong for the part of Ram to test for Sita’s purity and banish her just because few foolish courtiers demanded it………………………..Sage Valmiki
¨ Laxman – fully dynamic
Insulted king Janaka in front of whole conference just because Janaka thought earth to be devoid of brave men
Knew that if Ram alone goes to exile, he would be fooled easily, so, joined him in the journey
Utter disbelief in destiny
One who is either coward and powerless or lazy, only such a person believes in the destiny (Lord Laxman)
Did not hesitated in telling the truth even to Sita
If I could have agreed to what Laxman said, I won’t be kidnapped, may that son of Sumitra forgive me. (Goddess Sita)
The divine character of Ravana
¨ Brahma’s lineage
¨ Brahma -> Pulastya -> Vishrava -> Ravana, Kumbhkaran, Vibhishan, Kubera
¨ Ravana – the well versed and skilled Brahmin
¨ I know that Ravana is wiser than Brahma and more powerful than Vishnu himself (Sage Agastya )
¨ His all subjects always satisfied by him
¨ He pleased Shiv by the tremendous amount of devotion
¨ Wrote Tandava stotra which is widely sung during the worship of Shiv
¨ An undefeatable warrior
¨ Unless you accept your own defeat, not even almighty can ever think of defeating you (Lord Ravana )
Then, Why Ravana is considered a demon ?????????????????????????
The thought process
¨ : Ravana was ambitious
Counter Part: What’s wrong in that?
¨ : Ravana was arrogant
Counter Part: Even most of the deities were arrogant
¨ : Ravana was lusty person so, he kidnapped Sita
Counter Part: He did not kidnap Sita to prove his strength or his lust, he just did so as a revenge for laughter of Sita on his fall in a conference
¨ : Ravana was unfortunate in this regard
Is that so?
Did Ravana really wanted to fight?
¨ Had control over all the 3 worlds
¨ No need to fight with a mere human being
¨ Still fought for his reputation in society
¨ Physically fought but mentally blessed Ram for his victory
¨ Ravana’s army = 12.193 x 1034 brave demons
¨ Ram’s army = 18.0005 x 1032 monkeys
¨ All demons were skilled and had terrible powers with them
¨ Most of the monkeys (Except Sugreeva, Hanuman, Angad, Nal and Neela) were powerless and coward.
How Lord Ram won
¨ Let’s think out of the box
¨ Insufficient resources, dangerous opponent – how to cope up?
¨ Such situations always arise during our day – to – day life
¨ We need team force, drive, determination, wits and intelligence to accomplish all this
¨ How Ramayana teaches that?
¨ Let’s analyze them one by one
1. Team force
¨ Monkeys divided to search for Sita
¨ Ram knew that Hanuman could do it so gave him a ring
¨ Ram told him to show his powers to Ravana
¨ Then Hanuman succeeded in searching Sita
¨ He showed his powers by burning Lanka
¨ After knowing this, Ram himself embraced him
¨ All monkeys supported Ram for the fight
Result: Have right persons assigned for the right task
2. Wits & intelligence
¨ Vibhishan told Ravana that he is wrong
¨ Ravana banished him & told him to meet Ram
¨ Vibhishan agreed & went away
¨ Ram made him king and said, “Now, you are illegal king. To be the official king, tell me how to kill Ravana”
¨ Vibhishan agreed & told the ways to kill Ravana
¨ Ram succeeded in killing Ravana
Results: Never let anybody explore your secrets
3. Ravana’s spies
¨ Ravana sent Shuka & Sharana to investigate Ram
¨ They were recognized by Vibhishan
¨ Ram did not kill them but behaved in a friendly manner
¨ Spies went back & kept praising Ram’s army
¨ This demoralized Ravana
¨ Even Malyavan (Ravana’s maternal grandfather) praised Ram & his monkeys
Results: Must know how to turn enemies into friends
4. Ravana’s powers
¨ Used many illusionary powers
¨ Fired many deadly weapons
¨ Still all undone by Ram
¨ Ravana sent many demons to kill Ram
¨ Demons tried their best to defeat Ram
¨ Meghnad managed to make Ram cry
¨ Ram’s tears demoralized the monkeys
¨ Still monkeys never lost their confidence
Results: Never lose confidence & remain an optimist
5. Who saved Ram ?
¨ Hanuman – the most powerful emissary
¨ The actual hero of Ramayana
¨ Even Ravana praised him
¨ I know that Ram & Laxman are half dead without Sita, you (Angad) & Sugreeva have mutual enmity & Nal & Neela know about building bridges (they know nothing about fighting). However, There is 1 monkey named as Hanuman who is really powerful and he frightened me. (Lord Ravana )
Results: Have such members who are capable of frightening enemy
6. Drive & determination
¨ Though there were mere monkeys, demons were afraid from them
¨ A monkey is capable of burning entire Lanka, can you imagine what harm can entire army do (Malyavan, Ravana’s grandfather )
¨ Ravana was left alone, still he fought with monkeys
¨ Ram cut his heads but Ravana – still alive
¨ Vibhishan told the ways to kill Ravana
Results : Have trustworthy men with you so that enemy is dead
7. FINALLY THE MOST IMPORTANT TEACHING NECESSARY FOR ALL
¨ Hanuman went to search for Sita
¨ He met Sita & gave her a ring
¨ Then he decided to eat fruits
¨ He destroyed the entire forest
¨ All the demons went to kill him
¨ Demons were killed instead
¨ Ravana’s son Aksha also died
¨ Still Ravana laughed at Hanuman when the latter entered inside
¨ Paid by getting his whole city (Lanka) burned
Results: Never underestimate anybody
8. WHY Not to Underestimate?
¨ If you underestimate your friends
They lose trust in you
Try to behave like enemies
Friendship gets broken
¨ If you underestimate your enemies
Case same as that of Ravana & Hanuman
Ravana ruined for that decision
9. Quick revision at a glance
¨ Have right persons assigned for the right task
¨ Never let anybody explore your secrets
¨ Must know how to turn enemies to friends
¨ Never lose confidence & remain an optimist
¨ Have such members who are capable of frightening enemy
¨ Have trustworthy men so that enemy is dead
¨ Never underestimate anybody
After the battle
¨ Vibhishan crowned as the king
¨ Ram went back to Ayodhya along with Sita, Laxman, Hanuman etc.
¨ He was crowned as the king
¨ Ram – rajya still considered the most sacred kingdom
¨ Ram even banished Sita just because his kingdom demanded
¨ Sita gave birth to 2 twins – Luv & Kush
¨ Ram did Ashwamedha whose horse was taken by Luv & Kush
¨ Later on Ram’s men got the horse back
11. In the end
¨ Luv & Kush sung Ramayana
¨ Ram wanted to see their mother
¨ Sita was called back
¨ To prove her chastity, she went straight to earth
¨ 10,000 years later, Ram told Laxman to depart
¨ Then, Ram himself went to finish his life
¨ Whole Ayodhya followed him
¨ Vibhishan & Hanuman became immortals so, are alive till pralaya
Please Do not investigate further that what was the history. The things is to learn a lesson and applied in our daily life, some mistake that was done by our ancinet people .let we do't repeate the same mistake agian and agian !
Om Shanti
Thanks You
Vikas Arora
Trivia
¨ The legend of Ayodhya’s prince Ram who was forced to go exile by his step mother Keikeyi and her attendant Manthara
¨ His wife was kidnapped by demon king Ravana
¨ Ram met monkey general Hanuman who introduced him to his friend Sugreeva
¨ Ram along with Hanuman and Sugreeva attacked Ravana and got back his wife
¨ Ram went back Ayodhya where he was crowned as the king.
¨ Teaches ethics, morality as well as management
The Ramayana
Balkand – Deals with the birth of Ram and his education
Ayodhyakand – Deals with the evil plan which forced Ram’s exile
Aranyakand – Deals with Ram’s journey through Dandaka forests and kidnapping of Sita
Kiskindhakand – Deals with Ram’s friendship with monkey king Sugreeva and killing of his brother Bali
Sunderkand – Dedicated fully to Hanuman and used during his worship. Deals with his adventures across Lanka and burning of Lanka
Yudhkand – Deals with fight of Ram & Ravana
Uttarkand – Deals with crowning ceremony of Ram and his sons followed by the salvation of Sita – Ram.
The dynamic and static behavior
¨ Ram – fully static
Continuously believed in destiny
Whatever I get or lose is due to my destiny (By Lord Ram)
He accepted exile without any objection
He believed in the theory that nothing can be wrong – Whatever happens is for my welfare
Was responsible for tragic acts
Neither heard nor seen nor read anywhere, a golden deer was not even imagined, still Ram went behind him – What a fool!.............................Sage Chanakya
It was wrong for the part of Ram to test for Sita’s purity and banish her just because few foolish courtiers demanded it………………………..Sage Valmiki
¨ Laxman – fully dynamic
Insulted king Janaka in front of whole conference just because Janaka thought earth to be devoid of brave men
Knew that if Ram alone goes to exile, he would be fooled easily, so, joined him in the journey
Utter disbelief in destiny
One who is either coward and powerless or lazy, only such a person believes in the destiny (Lord Laxman)
Did not hesitated in telling the truth even to Sita
If I could have agreed to what Laxman said, I won’t be kidnapped, may that son of Sumitra forgive me. (Goddess Sita)
The divine character of Ravana
¨ Brahma’s lineage
¨ Brahma -> Pulastya -> Vishrava -> Ravana, Kumbhkaran, Vibhishan, Kubera
¨ Ravana – the well versed and skilled Brahmin
¨ I know that Ravana is wiser than Brahma and more powerful than Vishnu himself (Sage Agastya )
¨ His all subjects always satisfied by him
¨ He pleased Shiv by the tremendous amount of devotion
¨ Wrote Tandava stotra which is widely sung during the worship of Shiv
¨ An undefeatable warrior
¨ Unless you accept your own defeat, not even almighty can ever think of defeating you (Lord Ravana )
Then, Why Ravana is considered a demon ?????????????????????????
The thought process
¨ : Ravana was ambitious
Counter Part: What’s wrong in that?
¨ : Ravana was arrogant
Counter Part: Even most of the deities were arrogant
¨ : Ravana was lusty person so, he kidnapped Sita
Counter Part: He did not kidnap Sita to prove his strength or his lust, he just did so as a revenge for laughter of Sita on his fall in a conference
¨ : Ravana was unfortunate in this regard
Is that so?
Did Ravana really wanted to fight?
¨ Had control over all the 3 worlds
¨ No need to fight with a mere human being
¨ Still fought for his reputation in society
¨ Physically fought but mentally blessed Ram for his victory
¨ Ravana’s army = 12.193 x 1034 brave demons
¨ Ram’s army = 18.0005 x 1032 monkeys
¨ All demons were skilled and had terrible powers with them
¨ Most of the monkeys (Except Sugreeva, Hanuman, Angad, Nal and Neela) were powerless and coward.
How Lord Ram won
¨ Let’s think out of the box
¨ Insufficient resources, dangerous opponent – how to cope up?
¨ Such situations always arise during our day – to – day life
¨ We need team force, drive, determination, wits and intelligence to accomplish all this
¨ How Ramayana teaches that?
¨ Let’s analyze them one by one
1. Team force
¨ Monkeys divided to search for Sita
¨ Ram knew that Hanuman could do it so gave him a ring
¨ Ram told him to show his powers to Ravana
¨ Then Hanuman succeeded in searching Sita
¨ He showed his powers by burning Lanka
¨ After knowing this, Ram himself embraced him
¨ All monkeys supported Ram for the fight
Result: Have right persons assigned for the right task
2. Wits & intelligence
¨ Vibhishan told Ravana that he is wrong
¨ Ravana banished him & told him to meet Ram
¨ Vibhishan agreed & went away
¨ Ram made him king and said, “Now, you are illegal king. To be the official king, tell me how to kill Ravana”
¨ Vibhishan agreed & told the ways to kill Ravana
¨ Ram succeeded in killing Ravana
Results: Never let anybody explore your secrets
3. Ravana’s spies
¨ Ravana sent Shuka & Sharana to investigate Ram
¨ They were recognized by Vibhishan
¨ Ram did not kill them but behaved in a friendly manner
¨ Spies went back & kept praising Ram’s army
¨ This demoralized Ravana
¨ Even Malyavan (Ravana’s maternal grandfather) praised Ram & his monkeys
Results: Must know how to turn enemies into friends
4. Ravana’s powers
¨ Used many illusionary powers
¨ Fired many deadly weapons
¨ Still all undone by Ram
¨ Ravana sent many demons to kill Ram
¨ Demons tried their best to defeat Ram
¨ Meghnad managed to make Ram cry
¨ Ram’s tears demoralized the monkeys
¨ Still monkeys never lost their confidence
Results: Never lose confidence & remain an optimist
5. Who saved Ram ?
¨ Hanuman – the most powerful emissary
¨ The actual hero of Ramayana
¨ Even Ravana praised him
¨ I know that Ram & Laxman are half dead without Sita, you (Angad) & Sugreeva have mutual enmity & Nal & Neela know about building bridges (they know nothing about fighting). However, There is 1 monkey named as Hanuman who is really powerful and he frightened me. (Lord Ravana )
Results: Have such members who are capable of frightening enemy
6. Drive & determination
¨ Though there were mere monkeys, demons were afraid from them
¨ A monkey is capable of burning entire Lanka, can you imagine what harm can entire army do (Malyavan, Ravana’s grandfather )
¨ Ravana was left alone, still he fought with monkeys
¨ Ram cut his heads but Ravana – still alive
¨ Vibhishan told the ways to kill Ravana
Results : Have trustworthy men with you so that enemy is dead
7. FINALLY THE MOST IMPORTANT TEACHING NECESSARY FOR ALL
¨ Hanuman went to search for Sita
¨ He met Sita & gave her a ring
¨ Then he decided to eat fruits
¨ He destroyed the entire forest
¨ All the demons went to kill him
¨ Demons were killed instead
¨ Ravana’s son Aksha also died
¨ Still Ravana laughed at Hanuman when the latter entered inside
¨ Paid by getting his whole city (Lanka) burned
Results: Never underestimate anybody
8. WHY Not to Underestimate?
¨ If you underestimate your friends
They lose trust in you
Try to behave like enemies
Friendship gets broken
¨ If you underestimate your enemies
Case same as that of Ravana & Hanuman
Ravana ruined for that decision
9. Quick revision at a glance
¨ Have right persons assigned for the right task
¨ Never let anybody explore your secrets
¨ Must know how to turn enemies to friends
¨ Never lose confidence & remain an optimist
¨ Have such members who are capable of frightening enemy
¨ Have trustworthy men so that enemy is dead
¨ Never underestimate anybody
After the battle
¨ Vibhishan crowned as the king
¨ Ram went back to Ayodhya along with Sita, Laxman, Hanuman etc.
¨ He was crowned as the king
¨ Ram – rajya still considered the most sacred kingdom
¨ Ram even banished Sita just because his kingdom demanded
¨ Sita gave birth to 2 twins – Luv & Kush
¨ Ram did Ashwamedha whose horse was taken by Luv & Kush
¨ Later on Ram’s men got the horse back
11. In the end
¨ Luv & Kush sung Ramayana
¨ Ram wanted to see their mother
¨ Sita was called back
¨ To prove her chastity, she went straight to earth
¨ 10,000 years later, Ram told Laxman to depart
¨ Then, Ram himself went to finish his life
¨ Whole Ayodhya followed him
¨ Vibhishan & Hanuman became immortals so, are alive till pralaya
Please Do not investigate further that what was the history. The things is to learn a lesson and applied in our daily life, some mistake that was done by our ancinet people .let we do't repeate the same mistake agian and agian !
Om Shanti
Thanks You
Vikas Arora
Transformation in Rural Sector of India
Best Innovative Ways by which Government can transform Rural Sector of India
1) Give wheat mix with soybeans ..so that access to nutrition diet.
2) village Panchyat should act as board of member to govt school
3) set up polytechinical college in rular India
4) installed national liabary system in every village
5) govt should ventures in Microfinance
6) with private help made food storage infra in rular india linked with center national pds system
7) bring Crisil, fitch rating to every village according with development 8) install rular separate education board like ugc
9) make groups of 5-6 village with a task to achieve some aim
10) boost up organic agriculture system.
11) media rule is most curical, who has less coverage to rular india.
12)IT technologies can add online vedio confercing facilities to connect rular people directly with state assembly.
13) better road transportion infrastructure connected center to rular india.
14) amendment in consititution that bring right to broadband access like countries as Finland.
15) land reform law, for setting up industries, SME, SEZ where land should be given to farmers in against with seize lands.
16) Effictively monitor the migration of peoples frm one state to anothers.for ex state industries like Punjab, Harayna, Delhi are largerly dependent upon labour from UP, bihar..but now as effect of NREGA migration has come down and big harm to these state industries.
17) state like Charkand, chattisgarh are full of resources. But govt failure in mining has allow capitilist to seize those area for mining on low rate, a big harm to those state !
18) Increase the MSP (minimum support prizes) of foodgrain produce by farmers, so farmers don't go for suicide as what happening in Maharastra souht states
19) reform the way govt provide subsidies as all food policy should be work oriented.
20) Strict regulation in Diesel prize which is highly sensitive for inflations.
21) Bring down the multi party system of India and let have India bipolar system. Bcz it's fact that 'Unified we stand and Dividend we fall'. Adopt Parliamentry system of bipolar like Republic vs Democratic vs Labour party like US and Uk have !
22) Bring the quote of woman in village panchat.
23) Bring those FDI in rular sector which higher domestic labour of rular and equipied them with required skills.
24) India labour law is worst in the world, reform it up to credibilty level.
25) Adding the Sports infrastrucer in rular India can do a Magic!
26) Bring Finincial Inclusion much faster with aim having rular bank account by every villagers on basis of KNY norms.
27) End the dependency on the mansoon rain, and find it alternative.like water storage system.
28) India ground water level is decreasing to fast rate.one tubewell in village working for a day can hollow whole ground.stop it.find its alternative.
29) since green revolution of 1976 has come to its place, it's Indian are waiting for next green revolution.and in organic way!
30) controll on the subsidies given to farmers, for exp as large subsidies given in fartelizers available as large stocks of fertilizers on cheap rate.since due to illetarcy, farmers tend to use fertilizers in excessive way.which show negtive impact on output of production!
31) as in 1950 Agricuture sector share was near 58 % and dependency of people on this sector was near about 60% of entire 1 billion population of india. Now agri become biggest loopholes in India bcz as per 2010 stat agri share of indian economy is just 18%, manifecture 22% and services 60%.but dependency of agri is still same around 55%.
32)so decreases in shares of agri sector from 58% to 18% but more the 60 crores people depends upon this small shares make very low distribution of incomes, tht why our Indian rular sector is back.Farmers are poors.And despite so rich is stil known as 3 generation countries! 33) Govt have to boost up agri sector. And solution of this agri should be made market based!
34) Solution of Agri is made it market based. How by bring tradind in agriculture like on Sensex, Bse. Listed agri sector on trading bloc.let have trading in agri shares.boost up agri based company by mean of issueing IPO.
35) Make and controlled regulation on water by bringing price based system, in same way like regulations of patrol and diesel system is done.this will help india water storage system equipied well for next generations.
36) Allow Fdi in retail sector but have consumers proction and karayna proctions law.this will add retail compony to directly buy food frm farmers.cutting down the middle arm of 3 party responcible for holding supply. And will decrease in Inflations.
37) Govt policy implemention is very bad.as if 10 lakh crores of budget is made by finince ministry annuly for development of india but fact is niether farmers is happy, nor consumers, nor a lay man, nor the govt ministry.then who is happy. Where does all the money Go! Why Indian system is so corrupted.why not to change it.
38) if we distributed this 10 lakh crores equilly in 28 states of 500 districts of 5 lakh village then for each willage there come 2 lakh Rs.but where is development and money does not reach to village.
39) bring RTI act for beurocratic, minister, high income officer to display all info of there monthly income.
40) our combined GDP economy is of Rs 100 lakh crores now. But more then 250 lakh crores is reserved in swiss bank.bring it to india.
41) naxalim is biggest threat to india.and only way to stop them is do development not just for rular but tribal area.
41)open up one nano R&D lab in group of 4-5 village, where research on seed, agri condition should be done.
42) boost up animal, fishiry husbendry and field like horticulture that can help to put extra money in pocket of rular area.
1) Give wheat mix with soybeans ..so that access to nutrition diet.
2) village Panchyat should act as board of member to govt school
3) set up polytechinical college in rular India
4) installed national liabary system in every village
5) govt should ventures in Microfinance
6) with private help made food storage infra in rular india linked with center national pds system
7) bring Crisil, fitch rating to every village according with development 8) install rular separate education board like ugc
9) make groups of 5-6 village with a task to achieve some aim
10) boost up organic agriculture system.
11) media rule is most curical, who has less coverage to rular india.
12)IT technologies can add online vedio confercing facilities to connect rular people directly with state assembly.
13) better road transportion infrastructure connected center to rular india.
14) amendment in consititution that bring right to broadband access like countries as Finland.
15) land reform law, for setting up industries, SME, SEZ where land should be given to farmers in against with seize lands.
16) Effictively monitor the migration of peoples frm one state to anothers.for ex state industries like Punjab, Harayna, Delhi are largerly dependent upon labour from UP, bihar..but now as effect of NREGA migration has come down and big harm to these state industries.
17) state like Charkand, chattisgarh are full of resources. But govt failure in mining has allow capitilist to seize those area for mining on low rate, a big harm to those state !
18) Increase the MSP (minimum support prizes) of foodgrain produce by farmers, so farmers don't go for suicide as what happening in Maharastra souht states
19) reform the way govt provide subsidies as all food policy should be work oriented.
20) Strict regulation in Diesel prize which is highly sensitive for inflations.
21) Bring down the multi party system of India and let have India bipolar system. Bcz it's fact that 'Unified we stand and Dividend we fall'. Adopt Parliamentry system of bipolar like Republic vs Democratic vs Labour party like US and Uk have !
22) Bring the quote of woman in village panchat.
23) Bring those FDI in rular sector which higher domestic labour of rular and equipied them with required skills.
24) India labour law is worst in the world, reform it up to credibilty level.
25) Adding the Sports infrastrucer in rular India can do a Magic!
26) Bring Finincial Inclusion much faster with aim having rular bank account by every villagers on basis of KNY norms.
27) End the dependency on the mansoon rain, and find it alternative.like water storage system.
28) India ground water level is decreasing to fast rate.one tubewell in village working for a day can hollow whole ground.stop it.find its alternative.
29) since green revolution of 1976 has come to its place, it's Indian are waiting for next green revolution.and in organic way!
30) controll on the subsidies given to farmers, for exp as large subsidies given in fartelizers available as large stocks of fertilizers on cheap rate.since due to illetarcy, farmers tend to use fertilizers in excessive way.which show negtive impact on output of production!
31) as in 1950 Agricuture sector share was near 58 % and dependency of people on this sector was near about 60% of entire 1 billion population of india. Now agri become biggest loopholes in India bcz as per 2010 stat agri share of indian economy is just 18%, manifecture 22% and services 60%.but dependency of agri is still same around 55%.
32)so decreases in shares of agri sector from 58% to 18% but more the 60 crores people depends upon this small shares make very low distribution of incomes, tht why our Indian rular sector is back.Farmers are poors.And despite so rich is stil known as 3 generation countries! 33) Govt have to boost up agri sector. And solution of this agri should be made market based!
34) Solution of Agri is made it market based. How by bring tradind in agriculture like on Sensex, Bse. Listed agri sector on trading bloc.let have trading in agri shares.boost up agri based company by mean of issueing IPO.
35) Make and controlled regulation on water by bringing price based system, in same way like regulations of patrol and diesel system is done.this will help india water storage system equipied well for next generations.
36) Allow Fdi in retail sector but have consumers proction and karayna proctions law.this will add retail compony to directly buy food frm farmers.cutting down the middle arm of 3 party responcible for holding supply. And will decrease in Inflations.
37) Govt policy implemention is very bad.as if 10 lakh crores of budget is made by finince ministry annuly for development of india but fact is niether farmers is happy, nor consumers, nor a lay man, nor the govt ministry.then who is happy. Where does all the money Go! Why Indian system is so corrupted.why not to change it.
38) if we distributed this 10 lakh crores equilly in 28 states of 500 districts of 5 lakh village then for each willage there come 2 lakh Rs.but where is development and money does not reach to village.
39) bring RTI act for beurocratic, minister, high income officer to display all info of there monthly income.
40) our combined GDP economy is of Rs 100 lakh crores now. But more then 250 lakh crores is reserved in swiss bank.bring it to india.
41) naxalim is biggest threat to india.and only way to stop them is do development not just for rular but tribal area.
41)open up one nano R&D lab in group of 4-5 village, where research on seed, agri condition should be done.
42) boost up animal, fishiry husbendry and field like horticulture that can help to put extra money in pocket of rular area.
Saturday, December 25, 2010
True Story of World and God ( Human Vs Meditation)
Free course on Meditation All over World
Below here what is written is an absolute truth of this world and truth about us and our life and I assured to everyone of if you have not listened it before then it will surely Change your life forever ..but if you really think you life need great change that bring in life ocean of love, peace, power, happiness then real it all till end. No single word left. My good wishes for all of you ..
Meditation is most powerful, efficient and easiest way to communicate by any man (devote) to the God but first condition to adept this techniques is to maintain the harmony between our mind-body-soul. This method has been recommended not even by wise man or saint but the God itself. God itself has indentified the meditation as route for divine path but to adopt only this method and start communicating with God it first require the knowledge of self and nature of the God. First need is come out the experience of this physical body, this false body sensation and realize fully that we not mere mortal being but we are souls. We are souls made of point of light. So I am a soul, immortal, peaceful, blessed with virtues ..so first need is understand and realized the self
Then come nature of the God , how actually the God look like ..so as we are souls , a point of light..so the same principle apply for our god..God itself also is a point of light..he is the giver of divine virtues and we are receiver of divine virtues…so this make clear that god is not a body..he is present in a soul consciousness so to reach to god..to speak or listen to him we must need to come out from this body experience and reach in level of soul consciences…
Third come our relation with God..so realized that God is not just a God ..he is supreme father of all of us..father of all divine souls..other relation we have with God is as teacher or student..
But you will be thinking how we come to know about these very good things ..but I would really feel happy to explain that what I have not told above is actually not my word or something taken from the books..This is God own words..God itself has reaveled the techniques of mediation for that childs who love him and are really seeking to God , peace, love, purity, happiness, powers or every single virtue..only the oceans of virtue can bless this virtues
God itself has revealed that he is not Omni present. God does live on earth…he is peaceful soul and he lived at place called “ soul worlds” .This souls worlds is also called as incorporeal world’s .this is not heaven but above the heaven also..heaven is only establish on earth time to time. . This souls worlds is far from earth, moon, sun, galaxy, our universe and all those place where atom, gases or this kind of materials things exists..neither any light, particles, physic or science made things, atoms, space ships, evil can reach at there..Nobody can reach at there..that is the only adobe of God ..that adobe of God is made of light ..red and white light…but what the best things is that we all also are the resident of there..
we all human are souls and we lived at their with our father as their divine children…at that place their no noise no materials …..only complete peace and scene of god transcending all the souls, nourishing all souls with his love and peace..that is really most beautiful and most auspicious experience ..so the now question arise then why we are here…what we are doing on this earth why not living in that divine souls worlds with God…this is because are bound to this endless circle of birth and death..we cannot free ourself from this demarcation of physical boundaries only god can help if we seek for incarnations.
We all lived at that divine world but when our time come ..we have to come on earth ..to adopt on flesh boon made body..and to play our part…we are like an actor on this earth, this earth is not our but gift from the god so that we can experience the change through this body..so at time to time we come from those souls world and descended on earth ..adopt the body ..play as an actor without knowing ourself in body consciousness….as when we come body we forget about our soul worlds, get ourselves in spill of these materiel confusion, living life of struggle, in false illusion, ignorance, body sensation, false experiences ..
we slowly become old …so much morally corrupt with time..become powerless and at the zenith of suffering we finally died..mean our body died but not we are dead bcz we are point of light..we are souls, immortal…very soon according to time we will be assign new body of baby to take our next birth and then again died and then again next birth new body…we continue until don’t completed one world cycle ….one world cycle if consisting of 5000 years…divined into 4 part of 1250 years each ..which make 1250*4=5000 years…this parts are (1) golden age of 1250 years (2) silver age of 1250 years (3) bronze age of 1250 years (4 ) Iron age of 1250 years ….which can be further categorize in two parts (a) Heaven= Golden age + Silver Age (first 2500 years )……….(b) Hell= Bronze age+ Silver age (last 2500 years) …now according to current we are 4 zone mean iron age..where life is full of grief, morally corrupt, peace less …
so we are now at the end of this Iron age and only 27 years has been left to completed this world circule..after near about 27 years there will be kingdom of heaven mean Golden age ..Establish by the God itself…so after our dead body..we all souls will get move back to our divine souls worlds ..will stay they in peace for short time.get reacher by god with enough of power ..and again as per our deeds or sins, acc our bads and god works or karma..we will be enquired for our work account
if our account will be positive we will descend on earth in golden age ..where everything is golden..life full of happiness, peace, powerful..knowledge full and all in soul consciousness..no crime..no lust, no sin….only meaningful life
but if we have negative account then we will be given a time of hell mean Bronze age or silver age..a time where souls are living already a miserable life..in grief..it is worth noticing at time of heaven mean Golden and Silver age of 2500 years there is no religion on this earth..all souls religions is truth and lustful love ..
The time for all the religion souls like named as “Abraham, Buddha, jesus, Muhammad” occur at time when earth is in hell zone of bronze age .. “ so if we have good deed then awarded heaven and if more sins then awarded Hell..both on single place earth..but good news to all ..that this hell like earth is going to end soon because to transform this earth into heaven God has already establish on this earth first time in 1937 .. Because now we have last birth and most major task of this world cycle we have to achieved in this time only ....our next birth will establish in the heaven .. As our body get perish or end we get release from these physical boundaries and get back to our divine souls world ..where we stay in some rest with god and again after short time descend on earth and start working as ac actor again and again ..
But why is happening ..this world drama ..why man destiny is filled with grief, misery, incident, strange happening, carrying , weeping, screaming or struggling conditions..how long this will happened..what is end of all that.?
how this actually happened..what is happening now..how much transformation is is occurring..how god is doing it and when will heaven will be establish..what is our role ..what we have to do..to all this answers you need to go beyond the confusion..read the below given passage..and purified your mind ..understand how this happening..one university is evolved for the rightists task ..why , when and how please read belows..
what i have written above is actually is The God own words… God itself has revealed that all rightists and truthful persons named as “ Jesus, Abraham, Buddha, Mohammed, Krishna” are his lovely and most purified children, but not the god in itself..due to their right action they are given status of god..yet they are purest manifestation of him, the divine father , I am an ocean of virtues, the father of all the souls, the Supreme, I never come in circle birth and death, nor I am an omni present, we all belongs to “ souls words” and descend on earth time to time ..i am the most powerful, the ocean of love and peace.only difference between god and us is that we are bound to this circle of birth and death and seeks for the incarnation but god itself never take birth, he only come at the end of this hell like world to establish the right kingdom of heaven…for this purpose.. god adopts the body of purest old person for few times because of this physical protocol to communicated with their children..
As this God has descend on the earth first time at 1937 at location sindh Pakistan adopting the body of one old man, it was happened in front of more then 300 devotee peoples consisting child, parents on one religion occasions...the occasions was full of light and what happened then was like magical experience for those peoples..after fews seconds God revealed itself that he has come to meet his divine children and to raveled that this earth is going to pass soon in a major transformation change in coming 100 years by mean of destruction, earthquake, war, morally fall down of mankind ..so god want to establish the Golden age of on this earth which is heaven ..for this godfather wants few peaceful and purest souls to participate in this right task and make it successful..Experiencing the god and following god instruction large no of peoples around the world had gathered at location Mount Abu, rajyastan, India and they formed an university termed as “ Brahma Kumaries World spiritual University” ..
since then god has descended for more than 18 years everyday’s and teach the world knowledge and mediation( right way to communicate with god) and what more good is that god is still descending thorough one another medium adopting body of one old lady at mount abu time to time in gathering of more than 50000 peoples and to meet every child..so this transformation this earth from hell to heaven is already active in more than 130 countries and working with United Nation for their Peace keeping mission all over world ..god message is reaching now every corner of world and strong presence in India, U.S., Germany, Russia , japan, UK., Africa all over..god itself has welcome to everyone at their home at his various center..Please come experience god , learn godly knowledge and mediation at free of cost, no charges for anything but peace and love in return for everyone..for more info contact this university as soon as possible and reach to your nearby center …info about this can be find from their website..come and meet to our fathers and make our life full of peace, purity, love, happiness, meaningful and successful..!
Our Websites
http://www.bkwsu.org/
http://www.brahmakumaris.org.in/
Contact : http://www.truthofmeditation.com/contact-us-Brahmakumaris-brahma-kumari-bk.htm
Brahmakumaris Websites links Worldwide
Brahmakumaris International http://www.bkwsu.org
Brahmakumaris Head Quarter India http://www.brahmakumaris.com
Brahmakumaris BK News http://www.bkinfo.in
Brahmakumaris Australia http://www.brahmakumaris.com.au
Brahmakumaris Australia - Peace of Mind Retreat http://www.brahmakumaris.com.au/pom_retreat.html
Brahmakumaris Australia - Meditation http://www.trymeditation.com
Brahmakumaris Brazil http://www.bkumaris.com.br/
Brahmakumaris China, Hong Kong http://www.rajayoga.com.hk/
Brahmakumaris Canada, Hull http://www.infonet.ca/yoga
Brahmakumaris Canada, Montreal http://www.emergence-montreal.com
Brahmakumaris Colombia http://www.bkcolombia.com
Brahmakumaris Costa Rica http://www.vozdepaz.net
Brahmakumaris Denmark http://www.brahmakumaris.dk
Brahmakumaris France http://www.rajayoga.asso.fr
Brahmakumaris France http://www.bkwsu.asso.fr
Brahmakumaris Germany http://www.brahmakumaris.de
Brahmakumaris Greece http://www.brahmakumaris.gr
Brahmakumaris Italy http://www.brahmakumaris.it
Brahmakumaris Italy, Gubbio http://www.casasangam.it
Brahmakumaris Netherlands http://www.bksa.org
Brahmakumaris New Zealand http://www.brahmakumaris.com.au
Brahmakumaris Norway http://www.brahmakumaris.dk/no/
Brahmakumaris Peru http://www.bkperu.org
Brahmakumaris Portugal http://www.brahma-kumaris.net/
Brahmakumaris Russia http://www.brahmakumarisru.com
Brahmakumaris Singapore Spain http://www.bkwsues.com
Brahmakumaris South Korea http://www.bkwsukorea.com
Brahmakumaris Sweden http://www.brahmakumaris.dk/se
Brahmakumaris UK, London http://www.bkwsu.org/uk
Brahmakumaris UK, Global Retreat Centre http://www.globalretreatcentre.org/
Brahmakumaris UK, London, Publications http://www.bkpublications.com
Brahmakumaris UK, Inner Space, Covent Garden http://www.innerspace.org.uk
Brahmakumaris UK, Essex http://www.bkessex.org.uk
Brahmakumaris UK, Manchester http://www.bkmanchester.force9.co.uk
Brahmakumaris UK, Scotland http://www.bkwsuscotland.com
Brahmakumaris USA, Harmony House, New York http://www.ghhny.com
Brahmakumaris USA, Peace Village http://www.peacevillage.com
Brahmakumaris USA, Boston http://www.bkwsuboston.com
Brahmakumaris USA, Texas http://www.bktexas.com
Brahmakumaris Global Hospital - Mount Abu www.ghrc-abu.com
Brahmakumaris Global Hospital - Mumbai http://www.ghrc-bk.org
Brahmakumaris Great People of Spirit http://www.peopleofspirit.net/
Brahmakumaris Images and Voices of Hope http://www.ivofhope.org/
Brahmakumaris Living Values Educational Website http://www.livingvalues.net
Brahmakumaris UN Page http://www.bkwsu.com/bkun/index.html
Brahmakumaris Virtuescope http://209.73.15.198/vscope/
Brahmakumaris ShantiSarovar - Hyderabad http://www.shantisarovar.org
Om Shanti !
Below here what is written is an absolute truth of this world and truth about us and our life and I assured to everyone of if you have not listened it before then it will surely Change your life forever ..but if you really think you life need great change that bring in life ocean of love, peace, power, happiness then real it all till end. No single word left. My good wishes for all of you ..
Meditation is most powerful, efficient and easiest way to communicate by any man (devote) to the God but first condition to adept this techniques is to maintain the harmony between our mind-body-soul. This method has been recommended not even by wise man or saint but the God itself. God itself has indentified the meditation as route for divine path but to adopt only this method and start communicating with God it first require the knowledge of self and nature of the God. First need is come out the experience of this physical body, this false body sensation and realize fully that we not mere mortal being but we are souls. We are souls made of point of light. So I am a soul, immortal, peaceful, blessed with virtues ..so first need is understand and realized the self
Then come nature of the God , how actually the God look like ..so as we are souls , a point of light..so the same principle apply for our god..God itself also is a point of light..he is the giver of divine virtues and we are receiver of divine virtues…so this make clear that god is not a body..he is present in a soul consciousness so to reach to god..to speak or listen to him we must need to come out from this body experience and reach in level of soul consciences…
Third come our relation with God..so realized that God is not just a God ..he is supreme father of all of us..father of all divine souls..other relation we have with God is as teacher or student..
But you will be thinking how we come to know about these very good things ..but I would really feel happy to explain that what I have not told above is actually not my word or something taken from the books..This is God own words..God itself has reaveled the techniques of mediation for that childs who love him and are really seeking to God , peace, love, purity, happiness, powers or every single virtue..only the oceans of virtue can bless this virtues
God itself has revealed that he is not Omni present. God does live on earth…he is peaceful soul and he lived at place called “ soul worlds” .This souls worlds is also called as incorporeal world’s .this is not heaven but above the heaven also..heaven is only establish on earth time to time. . This souls worlds is far from earth, moon, sun, galaxy, our universe and all those place where atom, gases or this kind of materials things exists..neither any light, particles, physic or science made things, atoms, space ships, evil can reach at there..Nobody can reach at there..that is the only adobe of God ..that adobe of God is made of light ..red and white light…but what the best things is that we all also are the resident of there..
we all human are souls and we lived at their with our father as their divine children…at that place their no noise no materials …..only complete peace and scene of god transcending all the souls, nourishing all souls with his love and peace..that is really most beautiful and most auspicious experience ..so the now question arise then why we are here…what we are doing on this earth why not living in that divine souls worlds with God…this is because are bound to this endless circle of birth and death..we cannot free ourself from this demarcation of physical boundaries only god can help if we seek for incarnations.
We all lived at that divine world but when our time come ..we have to come on earth ..to adopt on flesh boon made body..and to play our part…we are like an actor on this earth, this earth is not our but gift from the god so that we can experience the change through this body..so at time to time we come from those souls world and descended on earth ..adopt the body ..play as an actor without knowing ourself in body consciousness….as when we come body we forget about our soul worlds, get ourselves in spill of these materiel confusion, living life of struggle, in false illusion, ignorance, body sensation, false experiences ..
we slowly become old …so much morally corrupt with time..become powerless and at the zenith of suffering we finally died..mean our body died but not we are dead bcz we are point of light..we are souls, immortal…very soon according to time we will be assign new body of baby to take our next birth and then again died and then again next birth new body…we continue until don’t completed one world cycle ….one world cycle if consisting of 5000 years…divined into 4 part of 1250 years each ..which make 1250*4=5000 years…this parts are (1) golden age of 1250 years (2) silver age of 1250 years (3) bronze age of 1250 years (4 ) Iron age of 1250 years ….which can be further categorize in two parts (a) Heaven= Golden age + Silver Age (first 2500 years )……….(b) Hell= Bronze age+ Silver age (last 2500 years) …now according to current we are 4 zone mean iron age..where life is full of grief, morally corrupt, peace less …
so we are now at the end of this Iron age and only 27 years has been left to completed this world circule..after near about 27 years there will be kingdom of heaven mean Golden age ..Establish by the God itself…so after our dead body..we all souls will get move back to our divine souls worlds ..will stay they in peace for short time.get reacher by god with enough of power ..and again as per our deeds or sins, acc our bads and god works or karma..we will be enquired for our work account
if our account will be positive we will descend on earth in golden age ..where everything is golden..life full of happiness, peace, powerful..knowledge full and all in soul consciousness..no crime..no lust, no sin….only meaningful life
but if we have negative account then we will be given a time of hell mean Bronze age or silver age..a time where souls are living already a miserable life..in grief..it is worth noticing at time of heaven mean Golden and Silver age of 2500 years there is no religion on this earth..all souls religions is truth and lustful love ..
The time for all the religion souls like named as “Abraham, Buddha, jesus, Muhammad” occur at time when earth is in hell zone of bronze age .. “ so if we have good deed then awarded heaven and if more sins then awarded Hell..both on single place earth..but good news to all ..that this hell like earth is going to end soon because to transform this earth into heaven God has already establish on this earth first time in 1937 .. Because now we have last birth and most major task of this world cycle we have to achieved in this time only ....our next birth will establish in the heaven .. As our body get perish or end we get release from these physical boundaries and get back to our divine souls world ..where we stay in some rest with god and again after short time descend on earth and start working as ac actor again and again ..
But why is happening ..this world drama ..why man destiny is filled with grief, misery, incident, strange happening, carrying , weeping, screaming or struggling conditions..how long this will happened..what is end of all that.?
how this actually happened..what is happening now..how much transformation is is occurring..how god is doing it and when will heaven will be establish..what is our role ..what we have to do..to all this answers you need to go beyond the confusion..read the below given passage..and purified your mind ..understand how this happening..one university is evolved for the rightists task ..why , when and how please read belows..
what i have written above is actually is The God own words… God itself has revealed that all rightists and truthful persons named as “ Jesus, Abraham, Buddha, Mohammed, Krishna” are his lovely and most purified children, but not the god in itself..due to their right action they are given status of god..yet they are purest manifestation of him, the divine father , I am an ocean of virtues, the father of all the souls, the Supreme, I never come in circle birth and death, nor I am an omni present, we all belongs to “ souls words” and descend on earth time to time ..i am the most powerful, the ocean of love and peace.only difference between god and us is that we are bound to this circle of birth and death and seeks for the incarnation but god itself never take birth, he only come at the end of this hell like world to establish the right kingdom of heaven…for this purpose.. god adopts the body of purest old person for few times because of this physical protocol to communicated with their children..
As this God has descend on the earth first time at 1937 at location sindh Pakistan adopting the body of one old man, it was happened in front of more then 300 devotee peoples consisting child, parents on one religion occasions...the occasions was full of light and what happened then was like magical experience for those peoples..after fews seconds God revealed itself that he has come to meet his divine children and to raveled that this earth is going to pass soon in a major transformation change in coming 100 years by mean of destruction, earthquake, war, morally fall down of mankind ..so god want to establish the Golden age of on this earth which is heaven ..for this godfather wants few peaceful and purest souls to participate in this right task and make it successful..Experiencing the god and following god instruction large no of peoples around the world had gathered at location Mount Abu, rajyastan, India and they formed an university termed as “ Brahma Kumaries World spiritual University” ..
since then god has descended for more than 18 years everyday’s and teach the world knowledge and mediation( right way to communicate with god) and what more good is that god is still descending thorough one another medium adopting body of one old lady at mount abu time to time in gathering of more than 50000 peoples and to meet every child..so this transformation this earth from hell to heaven is already active in more than 130 countries and working with United Nation for their Peace keeping mission all over world ..god message is reaching now every corner of world and strong presence in India, U.S., Germany, Russia , japan, UK., Africa all over..god itself has welcome to everyone at their home at his various center..Please come experience god , learn godly knowledge and mediation at free of cost, no charges for anything but peace and love in return for everyone..for more info contact this university as soon as possible and reach to your nearby center …info about this can be find from their website..come and meet to our fathers and make our life full of peace, purity, love, happiness, meaningful and successful..!
Our Websites
http://www.bkwsu.org/
http://www.brahmakumaris.org.in/
Contact : http://www.truthofmeditation.com/contact-us-Brahmakumaris-brahma-kumari-bk.htm
Brahmakumaris Websites links Worldwide
Brahmakumaris International http://www.bkwsu.org
Brahmakumaris Head Quarter India http://www.brahmakumaris.com
Brahmakumaris BK News http://www.bkinfo.in
Brahmakumaris Australia http://www.brahmakumaris.com.au
Brahmakumaris Australia - Peace of Mind Retreat http://www.brahmakumaris.com.au/pom_retreat.html
Brahmakumaris Australia - Meditation http://www.trymeditation.com
Brahmakumaris Brazil http://www.bkumaris.com.br/
Brahmakumaris China, Hong Kong http://www.rajayoga.com.hk/
Brahmakumaris Canada, Hull http://www.infonet.ca/yoga
Brahmakumaris Canada, Montreal http://www.emergence-montreal.com
Brahmakumaris Colombia http://www.bkcolombia.com
Brahmakumaris Costa Rica http://www.vozdepaz.net
Brahmakumaris Denmark http://www.brahmakumaris.dk
Brahmakumaris France http://www.rajayoga.asso.fr
Brahmakumaris France http://www.bkwsu.asso.fr
Brahmakumaris Germany http://www.brahmakumaris.de
Brahmakumaris Greece http://www.brahmakumaris.gr
Brahmakumaris Italy http://www.brahmakumaris.it
Brahmakumaris Italy, Gubbio http://www.casasangam.it
Brahmakumaris Netherlands http://www.bksa.org
Brahmakumaris New Zealand http://www.brahmakumaris.com.au
Brahmakumaris Norway http://www.brahmakumaris.dk/no/
Brahmakumaris Peru http://www.bkperu.org
Brahmakumaris Portugal http://www.brahma-kumaris.net/
Brahmakumaris Russia http://www.brahmakumarisru.com
Brahmakumaris Singapore Spain http://www.bkwsues.com
Brahmakumaris South Korea http://www.bkwsukorea.com
Brahmakumaris Sweden http://www.brahmakumaris.dk/se
Brahmakumaris UK, London http://www.bkwsu.org/uk
Brahmakumaris UK, Global Retreat Centre http://www.globalretreatcentre.org/
Brahmakumaris UK, London, Publications http://www.bkpublications.com
Brahmakumaris UK, Inner Space, Covent Garden http://www.innerspace.org.uk
Brahmakumaris UK, Essex http://www.bkessex.org.uk
Brahmakumaris UK, Manchester http://www.bkmanchester.force9.co.uk
Brahmakumaris UK, Scotland http://www.bkwsuscotland.com
Brahmakumaris USA, Harmony House, New York http://www.ghhny.com
Brahmakumaris USA, Peace Village http://www.peacevillage.com
Brahmakumaris USA, Boston http://www.bkwsuboston.com
Brahmakumaris USA, Texas http://www.bktexas.com
Brahmakumaris Global Hospital - Mount Abu www.ghrc-abu.com
Brahmakumaris Global Hospital - Mumbai http://www.ghrc-bk.org
Brahmakumaris Great People of Spirit http://www.peopleofspirit.net/
Brahmakumaris Images and Voices of Hope http://www.ivofhope.org/
Brahmakumaris Living Values Educational Website http://www.livingvalues.net
Brahmakumaris UN Page http://www.bkwsu.com/bkun/index.html
Brahmakumaris Virtuescope http://209.73.15.198/vscope/
Brahmakumaris ShantiSarovar - Hyderabad http://www.shantisarovar.org
Om Shanti !
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