GOD OF YOUR CHOICE.

  

O symbol of Light,

We tend to instill within ourselves the qualities of objects that we concentrate upon. Five branches of mind and brain science have found this to be the case. That is why I concentrate on your image and you.

O Light, I have ambitions. While fulfilling them, working for the welfare of others will bring prominence to me as well. Only you, O Light, embody a unique confluence of the qualities of equality and providing energy. Hence I seek to become one with you and ask for strength.

The Sun, our source of light, burns his internal energy and provides light to the entire world. O Light, as a symbol of the Sun, you bring this wisdom to me. [In Sanskrit – Gayatri Mantra: Aum tat-saviturvarenyam bhargo devasya dheemahi, dheeyo yo nah prachodayaat].

-          Manashakti Prayer of Light, initial portion.

Belief.  An opinion or conviction: a belief that the earth is flat. (On logic, reasons)

Faith.  Belief that is not based on proof: He had faith that the hypothesis would be substantiated   by fact. (Belief based on perception of … person, doctrine etc.)

Devotion. Profound dedication, Religious observance or worship; a form of prayer or worship for special use. (A belief on Guru, Deity, perceived highest value with attitude of surrendering)

If seen carefully the three synonymous words as above, it is felt the word ‘devotion’ is more apt to express the feelings of the theists towards their deity or their idol of belief. I am not aware how the word ‘devotion’ is explained in the scriptures of the western religions. But I know that the concepts such as ‘God’, ‘Devotion, i.e. Bhakti’ and ‘Devotee’ are vividly explained based on highest logic and intellectual consideration in Holy Gita, Holy Bhagwata and several other texts and books of Hindu saints and thinkers.  We shall briefly review the concept ‘God’.

In a book Manache Sloak (Marathi), author Swami Vijnananand, published by Manashakti, following verses give us useful information.

What is the Origin of Universe? जगाचा जन्म कोठून ? (१८९)

मही निर्मिली देव तो वोळखावा I 

जया पाहतां मोक्ष तत्काळ जीवा I

तया निर्गुणालागी गूणी पहावे I 

परी संग सोडूनि सुखें रहावे I I  १८९ I I

If we happen to see, a nice piece of art we would like to know, who created it. We are always eager to be in acquaintance with the major leader of the region we reside. But are we eager to be in touch with the God? To know the God is always a vital issue. Did we ever struggle to grasp the glimpse of the God, who is believed to be the creator of this universe? It would be always advisable to have curiosity of the creator of the universe, spread over in the endless area, containing several stars, planets and galaxies. When we search Him on a proper path, we shall meet Him and then we probably would get rid of all our problems and calamities.

The God is described as form-free, shape-free, infinite, all encompassing, all pervasive, omnipotent, beginning-less and endless. But it won't be possible for a layman to see or even think of a God in such a way. To overcome this limitation, we should imagine the God in a concept to which we are well versed in our day-to-day world. For self-convenience and to an extent required, we should convert the formless in some form. In spite all such efforts, one should endeavor to be content within, by own efforts.

What is the theory of science on the origin of the universe?

There are many theories and search is still on. The book from Manashakti ‘Science and Philosophy’, appendix point, 18A mentions of Professor Hyman Levy (Hyman Levy, 1889 – 1975. Was a Jewish-Scottish philosopher, professor, mathematician, political activist and fellow of the Royal Society of Edinburgh), who has put forward a theory which says that the world is produced from quantum of smallest wave length a smallest fraction of an atom.

Does He exist? Yes. Yes. No. No.  आहे आहे , नाही नाही ! (१९०)

नव्हे कार्यकर्ता नव्हे सृष्टिभर्ता I 

परेहुन पर्ता न लिंपे विवर्ता I 

तया निर्विकल्पासि कल्पीत जावे I 

परी संग सोडूनि सुखे रहावे I I  १९० I I 

Now the next logical query is 'Who produced the initial quantum of smallest wave length which was a small fraction of the atom?' Science does not provide answer to this question. Philosophy makes effort to go through the detailed analysis to find the answer.

The originator of the whole process can't be termed as 'an activist'. That originator has neither created nor does it nourish the universe. That originator is greater than the greatest imaginable. It does not get entangled in the illusion i.e. Maya.    However one should never give-up the search and try to be contended with fully detached mind.

Self-Purification to reach up to God.  कार्य शुध्दीच्या उपायाचे स्वरूप. (१९३)

नव्हे जाणता नेणता देवराणा I 

न ये वर्णिता वेदशास्त्रा पुराणा I 

नव्हे दृश्य अदृश्य साक्षी तयाचा I 

श्रुती नेणती नेणती अंत त्याचा I I  १९३ I I 

The end-less greed of the mind result in unfair karmas and the resulting consequence we term as grief and calamities. To pacify the inherent restless urge if one desires to follow an ideal then Ramdas Swami suggest the worship of Ram.

To describe the deity Ram, Saint Ramdas says that he can be sensed or can be beyond sense. The scriptures (Vedas, Puranas) are also not capable to precisely describe the great God. God is neither visible nor invisible but fully knows both visible and invisible. Scriptures not know God’s beginning or end as He himself is the creator of the scriptures.

One more note is worth at this stage. We consider Ram to be the ideal for peace, but the biography of Ram reveals that he himself is often seen to be disturbed, sad, and unstable. This point is discussed in the next verse.

Body. Mind. Soul. - Three Puzzles. तीन कोडी - देह, मन, आत्मा, (१९४)

वसे हृदयी देव तो कोण कैसा I

पुसे आदरे साधकु प्रेष्ण ऐसा I 

देह टाकता देव कोठे रहातो I 

परी मागुता ठाव कोठे पहातो I I  १९४ I I 

The query in the last point is answered.

Even the God when in embodied form, has to undergo the grief and calamities, the unavoidable reality of the life. The uniqueness with the Ram is his integrated commitment to courage, peace and benevolence even in the testing time of grief and calamities. That is why he is an Ideal, worth following for a common man.

This verse in the first two lines asks “Tell me more about the God which rules the heart i.e. life. After the death where does He go? Where does he stay?”

The answer to these queries is provided in the verse to follow. But to appreciate the answer, one should be aware of the three basic constituents which form the human being. They are body, mind and soul. These three terms are aptly discussed in chapter three of another book by Manashakti viz.  “Geeta in terms of Latest in Science”. The book is authored by Swami Vijnananand, published in year 1965.

The next verse gives this discussion and its conclusion in nutshell.

Body, Mind, Soul. - Definitions.  “जड.  मन.  आत्मा " यांच्या व्याख्या. (१९५)

वसे हृदयी देव तो जाण ऐसा I

नभाचे परी व्यापकु जाण तैसा I

सदा संचला येत ना जात कांही I

तयावीण कोठें रिता ठाव नाही I I  १९५ I I

God, while He stays in the human heart also occupies whole space in the sky. He exists everywhere. He neither comes nor does He go. There is no space, where He does not stay. In this context, as mentioned in the last verse let us review the definitions of body, mind and soul.

Matter has relative inertia. It does not move by own wish. (The brain or the man-made robot will never have its own intelligence – mentions ‘Cybernetics within Us’). The mind, which has the attraction of the matter, always has a relative motion. This attraction restricts its otherwise limitless motion. Since Soul does not have any wish, it has no attachment to the matter. One way it possesses limitless energy to move while in other way it can also be at perfectly peace and a motion-free state.

An Illustration – A poor staying in the slums desires to own a palace. Riding on the horse of desire his mind jumps to the palace. His soul stays with mind both in slums also in palace. The soul has neither attraction for the palace nor aversion for the slums. Mind and Soul are no distinct entities. Once the mind shades away its morbid impulsive state then it turns into soul.

How the pure soul does stays with an impure mind?

Simile – The glass filled with muddy water when kept steady for some time, the dust settles down and the clear, pure water separates on the top.

How God is omnipresent? राम सर्वत्र कसा ?(१९६) 

नभी वावरे जो अणुरेणु कांही I 

रिता ठाव या राघवेवीण नाही I 

तया पाहता पाहतां तेंचि जाले I 

तेथे लक्ष आलक्ष सर्वै बुडाले I I  १९६ I I 

To a question ‘do you worship Lord Ram, the son of king Dasharath?’, Mahatma Gandhi answered ‘energy, which pervades all over the universe, personified in the word ‘Ram’, the name which king Dasharatha selected for his son, is my deity for worship’.

Science says that there is no vacuum in the universe. The ‘Field’ is entirely filled with the cosmic energy contained in several sub atomic particles. Saint Ramdas Swami has described Ram as all-encompassing, all-pervasive. It implies that Ram is a part of the Universe, even filled in all known, unknown sub atomic particles / micro particles. In space, in all direction whatever exists is Ram. If anybody can meditate and resonate with such a vast energy as Ram, he also shall experience the status of ‘being’, ‘non-being’ and ‘beyond’, ‘omnipotent’, ‘omnipresent’.

Form less (Nirguna) and In Form (Saguna), (http://www.chakras.net/yoga-principles/21-nirguna-and-saguna)

God in Nirguna form is in fact everywhere and in everything, but this is not easily comprehensible or “appealing” to our human intellect.

It is difficult or almost impossible for our intellect to grasp and understand the universal, eternal, all-conscious and omnipresent divine energy. It is much easier for us to have a divine incarnation as a figurehead, towards whom we are able to direct our feelings. In the Saguna aspect, God appears in a human form making it easier for us to come closer. There have been divine incarnations in every age to show people the path to Nirguna God. If we want to send a message in a bottle out into the ocean one sure way would be to throw it into a large river; in this way it will certainly reach the ocean sooner or later. In the same way if we follow the river of consciousness of a divine incarnation we will reach the ocean of Nirguna safely. When we trust in his guidance we will definitely reach the goal. In this way Saguna Bhakti, love and devotion to God in a form in which we are able to perceive and worship God, develops quite naturally from Nirguna Bhakti, the realization of the divine Will.

There is one question that constantly concerns people: Why there are a number of divine incarnations on earth?

There is only one God who has neither form nor name. It is the human mind that has created the many different images and forms of God. God is known as: Holy Father, Allah, Ishvara, Divine Will, Cosmic Principle, Universal Consciousness, Love, Supreme Self, etc. There are probably as many images and names for God as there are people on the planet. Each person has impression of God according to own level of spiritual development and forms own mental image of God. Everyone expresses worship for the Divine in very own way.

The situation in which Arjuna landed after the Vishva Rupa Darshana of God is described in Chapter 11 of Holy Gita as follows:-  

Arjuna saw that blaze of Krishna which resembled the clustering of a thousand Suns. He could see Krishna who was so scorching that even a number of Suns would appear like dwarfs, and the Suns would turn cool like shadows. He says “it is difficult to view the God from all sides. He is brilliant like the kindled fire. He alone has not only filled up the space between the sky and the earth, but even occupied all the directions. On seeing this miraculous fierce form of the God, all Universes are bewildered with fear. My courage and steadiness is totally exhausted. I have stopped experiencing any pleasure, whatsoever. Kings and warriors are briskly entering His mouth that is on fire. It is only today that I am actually seeing how people enter the mouth of death.’’ 

Arjuna’s head became extremely hot. The hearing by the ears stopped. The function of seeing by the eyes became scorching. Arjuna says “Oh, Krishna! Please hold back this fierce form of yours. I cannot bear this severe heat. I am unable to endure this extreme heat of Truth”.

It is not an easy job to meet such a mighty God in its true form. But to keep available the path to the average person for Devotion, Saguna Bhakti is recommended. Based on the Deity of choice, one has to decide the virtues to be acquired to match the ideals. On perpetual basis there should be critical self- introspection to review the self-achievement in terms of qualitative improvement in own behavior. To the extent this penance (Sadhana) shall progress, the blessings of the Deity shall be experienced and the Devotion will bear fruits. Whatever maybe the chosen Deity ultimately the path will lead to the greatest almighty.

This can be termed as “Knowledge based devotion”.

Vijay R. Joshi

Desires Determine the Destination.

 Desires Determine the Destination.

-          “If I wish I can smoke a cigarette, but I can’t wish to wish”. A quote, source is unknown.

-          “We die only when are ready to die”. From ‘Will to Live; by Dr. Hutschnecker.

-          The universe is itself the manifestation of the Divine Mind, which willed,

       “एकोहम बहु स्याम” "I am One, let “Me” become many!" as per the advaita doctrine (Rev. Adi Shankaracharya), the birth of the Universe is by the will of Devine mind.

Right from a trivial incidence of smoking to not only life and death, but also to the creation of Universe, the Desire can be considered as the driving force behind any happening. So let us try to understand in some details this important motivating force.

Definition of Desire, (Ref. Merriam Webster Dictionary).

1: Conscious impulse toward something that promises enjoyment or satisfaction in its attainment.

Synonym of DESIRE

Desire, wish, want, crave, and covet.

Desire - stresses the strength of feeling and often implies strong intention or aim (desires to start a new life).

Wish - sometimes implies a general or transient longing especially for the unattainable (wishes for world peace).

Want - specifically suggests a felt need or lack (wants to have a family).

Crave - stresses the force of physical appetite or emotional need (craves sweets).

Covet - implies strong envious desire (covets his rise to fame).

Academic discussion. (http://plato.stanford.edu/entries/desire/)

Experts in the field have deliberated on different aspects in the field of ‘desire’. One such useful reference is Stanford Encyclopedia of Philosophy.

It is seen that though lot of research is in progress, the conclusions are not able to deduce facts which a layman can easily understand.  For the interested readers it may be worth to refer the entire original article.

‘To desire is to be in a particular state of mind. It is a state of mind familiar to everyone who has ever wanted to drink water or desired to know what has happened to an old friend, but its familiarity does not make it easy to give a theory of desire. These varied states of mind (which has different types of desires) have all been grouped together under the heading of ‘pro attitudes’, but whether the pro attitudes are fundamentally one mental state or many is disputed. Desiring is a state of mind that is commonly associated with a number of different effects: a person with a desire tends to act in certain ways, feel in certain ways, and think in certain ways. If Nora desires tea, for example, then Nora will typically make herself a cup of tea; if she does not get herself some tea right away she will nonetheless typically feel the urge to do so; she will find the thought of tea pleasant and will find her current lack of tea unpleasant; she will find her thoughts repeatedly turning to the idea of tea; she will judge that tea seems like a good idea; and so on. These various effects have been the focus of efforts to develop theories that are theories of desire’.

The article mentions “Desires feature prominently in theories of mind, action, free will, and morality (and more!) And, since there are no established approved theories for all these, the ‘Desire’ too is surrounded with lots of controversies”.

Let us turn to some other views which deals in-depth with ‘desire’ which is related to non-matter i.e. Mind.

DESIRE the reason for Being and Having.

The origin of Desire.

Do you know what your desire is right now? It is for sure that you want something because the mind is continuous stream of desires. Desire has the power to achieve anything, but where from the desire crop up? The moment desire is identified, you can act; but before this moment, where from it emerges? What is the origin?

Vedic Conception of Sound in Four Features - PARA, PASHYANTI, MADHYAMA, VAIKHARI.

(Originally published in "Tattva Prakasha" Volume 1, Issue 7; available online at www.indiadivine.org/)

The origin of sound is described in four stages as below. The origin of the desire can be considered to follow the same path as sound. (Replace the world 'sound' with the word 'desire')

Para. (परा) - Para is the transcendent sound. Para means highest or farthest, and in this connection it indicates that sound which is beyond the perception of the senses. On the stage of para there is no distinction between the object and the sound. The sound contains within it all the qualities of the object.

Pashyanti. (पश्यन्ती ) - Pashyanti is the second level of sound, and is less subtle than para. Pashyanti in Sanskrit means "that which can be seen or visualized". This sound is intuitive and situated beyond rigidly defined concepts. On the stage of pashyanti , speech is intuitively connected to the object. There is near oneness between the word and the experience described. Pashyanti is the finest impulse of speech. The seat of pashyanti is in the navel or the Manipur Chakra. When sound goes up to the naval with the bodily air in vibratory form without any particular syllable, yet connected with the mind, it is known as pashyanti.

MADHYAMA (मध्यमा) VAIKHARI (वैखरी) - Vaikhari is the grossest level of speech, and it is heard through the external senses. When sound comes out through the mouth as spoken syllables it is called as vaikhari.

Madhyama is the intermediate unexpressed state of sound, whose seat is in the heart. The word Madhyama means "in between" or "the middle". Madhyama refers to mental speech, as opposed to external audible speech. It is on this level that we normally experience thought.

In the manifestation process, after sound has attained the form of pashyanti, it goes further up to the heart and becomes coupled with the assertive intelligence. At this point it manifests itself in the form of vibratory mode madhyama. Only those who are endowed with discriminative intelligence can feel this.

Illustration – In case of desire of food the stage wise description could be as follows.

Para: -       From no desire stage to the generation of some impulse of restlessness.

Pashyanti: - Search for the cause of the impulse, search indicates the feeling of      hunger, say breakfast.

Madhyama: – Self talk viz. what type of food is preferable within the available   options? What do I prefer out of 4-5 options?  Shall I go for veg sandwich?

Vaikhari: –    You reach a restaurant and order for the veg sandwich.

Karma chakra, the instinct behind PARA.

(The Law of Cause & Effect, By Subhamoy Das, About.com Guide).

What is the cause even behind Para? As per the Karma theory it is your past accumulated Karma.

Your Karma is your own Doing. Every person is responsible for his or her acts and thoughts, so each person's karma is entirely his or her own. Western world see the operation of karma as inevitable pre-determined. But that is far from true since it is in the hands of an individual to shape his own future by schooling his present. The law of cause and effect forms an integral part of Hindu philosophy.

The Concise Oxford Dictionary of Current English defines ‘karma’ as the "sum of person's actions in one of his successive states of existence, viewed as deciding his fate for the next". In Sanskrit karma means "choice based action that is undertaken deliberately or knowingly". This also dovetails self-determination and a strong will power to abstain from inactivity. Karma is the differentia that characterizes human beings and distinguishes him from other creatures of the world.

The theory of karma harps on the Newtonian principle that every action produces an equal and opposite reaction. Every time we think or do something, we create a cause, which in time will bear its corresponding effects. It is the personality of a human being with its positive and negative actions - that causes karma. Karma could be both the activities of the body or the mind, irrespective of the consideration whether the performance brings fruition immediately or at a later stage. However, the involuntary or the reflex actions of the body cannot be called karma. So the instinct behind your desire is the past karma. Once the desire is emerged, a person has option to act. How this choice is made?

Un-conscious Mind and the Karma choice:   (Ref. Spontaneous Evolution Questions & Partial Answers from brucelipton.com)

There are two parts to the mind: the conscious, creative mind connected to Source, and the subconscious which is a record-playback device programmed by developmental experiences. While we believe and perceive we are running our lives with our conscious mind, neuroscience now reveals that more than 90% of our behaviors are controlled by our programmed subconscious mind. Most of the thoughts and actions we assume are “our own,” are really the “invisible” and largely unquestioned thoughts and beliefs of others (accepted by us). So, constant effort with full awareness is essential to improve the karma.

We should not do what we like but do what is right. The analysis of desires based karma can broadly be done in two type viz. Sreyas and Preyas, as follows.

Types of the Karma. (Ref. Book, “Sreyas – Preyas” Published by: Swami Vivekananda Yoga Prakashana)

In the journey of life we often find ourselves standing at the junction of two paths, the good and pleasant [Sreyas and Preyas]. The quality of our life depends upon what we chose between the two. We need to exercise this choice in our day to day life until we reach moksha, the ultimate Freedom. Choice has to be made between good and pleasant. What appears pleasant in the beginning may not be good and vice versa.

Preyas is pleasant, which is attractive, tempting. Sreyas is good, which serves our highest purpose. That which is wholesome may not appear desirable in the beginning. Preyas is opposite of Sreyas. Preyas may look very nice in the beginning but may bring misery later.

Preyas seems to make us happy temporarily but later on causes misery. To understand, comprehend this truth requires some space, patience, some leisurely time to contemplate.

Men rush to objects like moths rush to the fatal attraction of the flame and destroy themselves. Objects first attract, bind and then destroy- may not be immediately like a flame destroys a moth but gradually. Indulgence is like slow death. Take the example of drug addicts. Initially one feels ecstatic but slowly when the person is hooked, he encounters untold misery till he is extinct.

Beware! What appears beautiful may not be so in reality! There are so many attractions in this world like power, position etc. Attractive objects give us some pleasure temporarily then trap us. We get trapped like an addict. The drug gets into the chemistry of the body making a person helpless. A weak mind opts for Preyas. Most of the people opt for Preyas and sometimes in the garb of Shreyas.

If one opts for spiritual knowledge for material benefits then even that comes under the category of Preyas.  All the sins in this world are committed due to attraction, Preyas. When one is possessed by lust, anger and greed then it is for sure that he had been following Preyas. Kama (lust), krodha (anger), dwesha (jealousy), these three vices is gateway to hell.  If there is something that pleases your ego then it is Preyas, not Sreyas.

Sreyas may not look so attractive in the beginning but later on it shows you are Sacchidananda. In the beginning it is difficult. It involves a lot of tapas, control of sense-organs. A person who advises us not to be the slave of senses may look like an enemy, though he may be our own teacher. Shreyas and Preyas sometimes come mixed up and may be difficult to separate one from the other. Preyas may come in the garb of Shreyas making us happy temporarily but real Shreyas is that which gives us everlasting happiness. People who give license to our fancies may appear very desirable but they are not. A person needs to see clearly what is proper and what is improper. Otherwise one has to suffer later on.

It is not only human beings who seek pleasure, all the creatures on this earth do. Even animals are pulled by the forces of ahara, nidra, bhaya and maithuna. Food, Sleep, Fear and Sex these are the basic urges both in human beings and animals alike. Our thirst does not get quenched by satisfying these desires. It increases more and more. It is an unquenchable thirst. A person following the path of Shreyas sees through and through this. Not that he develops a negative attitude towards the objects but he sees their limitation.  

Preyas:  Pleasant, Attractive, Tempting, May look very nice in the beginning but bring miseries later. Attractive objects give us pleasure temporarily and displeasure in the long run. Anything which pleases person’s ego may be Preyas.

Sreyas: Good, Serves our highest purpose, it may not appear desirable in the beginning. May not appear so attractive in the beginning but in the long run it will realize our real welfare. It involves lot of efforts and perseverance.

Types of desires (Needs)

(Ref. McLeod, S. A. (2007). Maslow's Hierarchy of Needs - Simply Psychology. Retrieved from http://www.simplypsychology.org/maslow.html.)

Maslow stated that people are motivated to achieve certain needs. When one need is fulfilled a person seeks to full fill the next one, and so on. 'It is quite true that man lives by bread alone — when there is no bread. But what happens to man’s desires when there is plenty of bread and when his belly is chronically filled? At once other (and “higher”) needs emerge and these, rather than physiological hungers, dominate the organism. And when these in turn are satisfied, again new (and still “higher”) needs emerge and so on. This is what we mean by saying that the basic human needs are organized into a hierarchy of relative prepotency'.

Expanded model.  It is important to note that Maslow's five stage model has been expanded to include cognitive and aesthetic needs (Maslow, 1970a) and later transcendence needs (Maslow, 1970b).

1. Biological and Physiological needs - air, food, drink, shelter, warmth, sex, sleep, etc.

2. Safety needs - protection from elements, security, order, law, limits, stability, etc.

3. Social Needs - Belongingness and Love, - work group, family, affection, relationships, etc.

4. Esteem needs - self-esteem, achievement, mastery, independence, status, dominance, prestige, managerial responsibility, etc.

5. Cognitive needs - knowledge, meaning, etc.

6. Aesthetic needs - appreciation and search for beauty, balance, form, etc.

7. Self-Actualization needs - realizing personal potential, self-fulfillment, seeking personal growth and peak experiences.

8. Transcendence needs - helping others to achieve self-actualization.

The growth of self-actualization (Maslow, 1962) refers to the need for personal growth that is present throughout a person’s life.  For Maslow, a person is always “becoming” and never remains static in these terms.  In self-actualization a person comes to find a meaning to life that is important to them.

Maslow offers the following description of self- actualization: 'It refers to the person’s desire for self-fulfillment, namely, to the tendency for him to become actualized in what he is potentially. The specific form that these needs will take course varies greatly from person to person. In one individual it may take the form of the desire to be an ideal mother, in another it may be expressed athletically, and in still another it may be expressed in painting pictures or in inventions'. Maslow identified 15 characteristics of a self-actualized person. 

Characteristics of self-actualizers:

1. They perceive reality efficiently and can tolerate uncertainty;

2. Accept themselves and others for what they are;

3. Spontaneous in thought and action;

4. Problem-centered (not self-centered);

5. Unusual sense of humor;

6. Able to look at life objectively;

7. Highly creative;

8. Resistant to enculturation, but not purposely unconventional;

9. Concerned for the welfare of humanity;

10. Capable of deep appreciation of basic life-experience;

11. Establish deep satisfying interpersonal relationships with a few people;

12. Peak experiences;

13. Need for privacy;

14. Democratic attitudes;

15. Strong moral/ethical standards.

Behavior leading to self-actualization:

(a) Experiencing life like a child, with full absorption and concentration;

(b) Trying new things instead of sticking to safe paths;

(c) Listening to your own feelings in evaluating experiences instead of the voice of tradition, authority or the majority;

(d) Avoiding pretense ('game playing') and being honest;

(e) Being prepared to be unpopular if your views do not coincide with those of the majority;

(f) Taking responsibility and working hard;

(g) Trying to identify your defenses and having the courage to give them up.

Although we are all, theoretically, capable of self-actualizing, most of us will not do so, or only to a limited degree. Maslow (1970) estimated that only two percent of people will reach the state of self-actualization.

Holy Gita.

.

Chapter 3, verses 39, 40 and 41.

O Son of Kunti (Arjuna)! Constant enemy of wise men is the un-abatable flame of desire, by which wisdom is concealed. 3/39.

The senses, mind, and intellect are said to be desire's formidable stronghold; through these, desire deludes the embodied soul by eclipsing its wisdom. Therefore, O Best of the Bharata Dynasty (Arjuna) first discipline the senses then destroy desire, the sinful annihilator of wisdom and Self-realization.  3 /40-41.

In contrast to Maslow Gita prescribes self-control in a different manner

The self-controlled person, moving among objects, with his senses free from attachment and malevolence and brought under his own control, attains tranquility.

~ Bhagavad Gita 2/64.

Three Kinds of desires can form the basis of Karma.

Satwik (सात्विक), Rajasik (राजसिक) and Tamasik (तामसिक) desires may result in Satwik, Rajasik and Tamasik karma respectively.

According to the ways of life chosen by a person, his karma can be classified into three kinds.

The satvik karma, which is without attachment, selfless and for the benefit of others.

The rajasik karma, which is selfish where the focus is on gains for oneself.

The tamasik karma, which is undertaken without heed to consequences, and is supremely selfish and savage.

The Discipline of Unattached Action

According to the scriptures, the discipline of unattached action (निष्काम कर्म) can lead to salvation of the soul. So they recommend that one should remain detached while carrying out his duties in life. As Lord Krishna said in the Bhagavad Gita: "To the man thinking about the objects (of the senses) creates attachment towards them; from attachment comes longing; and from longing crops up the anger. From anger comes delusion; and from delusion loss of memory; from loss of memory, the ruin of discrimination; and on the ruin of discrimination, he perishes".

How can one be designed to have natural inclination of Satwik desires? Or inbuilt tendency to practice un-attached actions which Holy Gita terms as Nishkam Karmayoga (निष्काम कर्मयोग)?

Good things happen to Good people.

"बहुत सुकृताची जोडी म्हणुनी विठ्ठली आवडी"

You would develop liking for ‘good’ if you have acted for benevolence cause in the past. Your desires have origin in your past behavior, says the doctrine of saints. All those who wish to have good desires should resolve to practice benevolence in their daily life routine.

'Social Service' i.e. Benevolence – Why for everyone’?

This booklet is a compilation of articles written by Swami Vijnananand - The first thinker of 'New Way' philosophy. (Free down load available at Manashakti web site - www.manashakti.org) These articles were then published in Free Press Bulletin (India) during 1969-70. The booklet delineates rationally the point of 'social service' in the real sense of the term. Such a social service i.e. Benevolence is the inner requirement of a person, being the need of soul; which ultimately helps to keep the 'mind in peace' and lead tension-free life. Whatever be the category or profession - right from highest authority, officer, executive, rich, ambitious to ordinary worker, even sick, ailing, or student or say - atheist, believer, religious,-  'social service', if adopted as a 'way of life' by understanding its rationale, it will lead to the eternal benefit of individual and society.

By natural inclination we are selfish, self-centered. The Tamasik, Rajasik desires are inherently active. Deliberate nurturing efforts are required to develop liking for Satwik desire based karma. Gita recommended status of ‘the self-controlled person’ which is possible only on strong belief based hard efforts. Here; after putting in whole hearted efforts, the prayer comes to help.

Most of the religions have accepted the light as a medium of prayer. ‘Manashakti’ seekers also perform Flame Meditation which is normally scheduled at 7-30 p.m. with prayer followed by 12 minutes flame concentration. The prayer written by Swami Vijnananand includes words which are as follows:

“O Light, you end darkness. You are the Sun. You define the day. You create the morning glow. May your revitalizing form make me pure outside and inside. May my vices vanish into the dark! May I get rid of arrogance and ignorance! Give me the strength to cooperate. May this awakening in our surroundings have divine desires”!

Critical self-introspection, acceptance of own faults and be ready to willingly suffer the unpleasant consequence of own karma is the essence to make a progress in our life. Our noble desires only can fetch us noble reward. Swami Vijnananand not only preached the importance of self-purification but practiced this concept in his life till the last moment. His desire of highest self-purification is reflected in the prayer he has written on the opening page of all the books he wrote.

“Pardon me not, God,

Punish me for every fault,

For a single unjust pardon,

Will liquidate almighty Lord”!

 हरी ओम तत्सत ब्रम्हार्पणमस्तु I I 

 Vijay R. Joshi.