![[LeadersWorkshop] ~~~.Success.Factors..Dahi.Handi..Traditional Game..in Maharashtra.](http://2.bp.blogspot.com/-erTXCq61ULM/TmHYAQBZ0GI/AAAAAAAACCs/6cBX54Dn6Gs/s110-c/default.png "[LeadersWorkshop] ~~~.Success.Factors..Dahi.Handi..Traditional Game..in Maharashtra.")
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Shortest Speech by CEO of Coca Cola |
Attachment to external sensory mental perception and inner experience of any extent or intensity cannot go together. Gurus, saints and seers are not at all 'involved' in the external world, though they seem to be extremely 'engaged' in it. This they do for the sake of loka sangraha, the welfare of the world. The real fact remains that yoga and bhoga (craving for pleasure) cannot co-exist; they are poles apart. One is all that is good and glorious in life (shreya), and the other is sensorial, sensual (preya). One is related to sacred sankalpa and samarpan (dedication), while the other is related to dreams and desires. Bhoga implies passionate attachment to worldly objects and people, while yoga begins with the utmost dispassion and non-attachment to them. If we sincerely wish to dive deep into the inner world, we must develop a vision that looks beyond the mundane sensory and mental perceptions and attractions, and beyond intellectual understanding. So long as the mind remains entangled with the senses and the sense objects, serenity, peace and harmony will continue to elude the aspirant. Detachment from the senses and sensory objectsTo begin with, one has to detach oneself from the limited and limiting adjuncts or ties that bind us to the lower dimensions of our existence. If a spacecraft is to be launched into the higher, wider space, it has to transcend the force of gravity, and the same is true for us also. Swami Niranjanananda has observed that as the mind is deeply associated with the senses, it is not possible to experience or recognize the mental faculties which have nothing to do with the sensory experiences. In order to go deep into the mental dimension in yoga, there must eventually be a dissociation of the mental perception from the senses. To penetrate into the depths of the mind, contact with the objects must be cut off. When the mind is in contact with the external world, it is not aware of the deeper facets of consciousness. When one is aware of these deeper facets, one does not know the world of the senses. Once when Swami Satyananda was asked, "Is it possible to realize God in this life?" he quickly replied, "Certainly not. With the present nature of your mind you should not expect to attain anything higher and sublime. The divinity or the light of the spirit cannot reflect itself on the tainted and the impure mind, just as you cannot see your face clearly in a mirror covered with a thick layer of dust." The spirit cannot shine forth through the impure mind that is under the grip of desires, ambitions and passions. The mind has to be freed and purified, and this means it must be freed from the senses, and the senses must be withdrawn or separated from their objects. The dissociation or viyoga of mind from the senses and sensory objects is the pre-condition for the realization of the spirit residing in the heart of every being. This means that a particular type of attitude, outlook and approach has to be developed while living in the world. The lotus flower gives a beautiful example. Its roots are in the mud, the body is in water, but the flower itself is blooming with all its colourful beauty and grandeur in the bright, effulgent sunlight. A drop of water immediately slips off a lotus petal, and the lotus remains unaffected by it.
Yoga is viyogaSwami Satyananda has said, "It is usually argued that yoga is union, but it must be remembered that it is disunion first. It is the process of avoiding the conjunction between purusha and prakriti. Patanjali emphasizes the fact that yoga is viyoga, disunion, disjunction. So Patanjali has really explained yoga in terms of viyoga, and we must understand it properly. The point is simple. With the practice of different aspects of yoga step by step, impurities of the personality are destroyed, resulting in spiritual illumination. This further results in true, deeper awareness of reality. With this awareness of reality, avidya and prakriti both disappear. In this sense, therefore, yoga is not joining, yoga is disjoining or viyoga. We have to transcend the realm of prakriti, only then can purusha be realized completely. Then there is no bhoga, i.e. objective awareness, because avidya is finished." The statement 'viyoga is yoga' is valid in the yoga, Samkhya, vedic and even tantric perspectives. The drashta (seer) of yoga has to separate itself from the drishya (seen) to overcome the kleshas (afflictions) and establish itself in its own sublime, pure form. The purusha of Samkhya has to realize that it is separate from the realm of the mind, senses, tattwas (elements) and tanmatras (subtle elements). Only by overcoming the false identification with these elements can it really know itself in its true, pure form and attain liberation, kaivalya. In tantra, the pashu, or person living at the lower instinctive level, is none other than Shiva, but until pasha, the bondage of maya, is removed and transcended, the Shiva within cannot be realized. Similarly, the pure atma of Vedanta has become jivatma, an embodied soul, on account of its very intimate association with the unreal adjuncts of maya. Only by separating itself from these elements can it realize itself as the pure, luminous, self-effulgent atma. Thus, viyoga is the prerequisite for the attainment of yoga. The final aim of yoga, in fact, is nothing but the total destruction or dissolution of the patterns of the manifestation of consciousness. The mind or consciousness has to be divested of all its forms so that the consciousness alone remains nameless and formless. And this is the aim of yoga. Anything that is of the nature of mind must be finished with. What is viyoga?The viyoga that has been discussed so far is nothing more than the final stage of pratyahara in Patanjali's Yoga Sutras, the culmination of the external yogic practices (bahiranga). The senses have been withdrawn completely from their respective objects, and the mind is no longer running after them. Many people think this will make life tasteless and joyless, but in fact it is just the opposite. Sensory pleasures are so temporary that they leave behind a long trail of dissatisfaction, dejection, and frustration. Mastery over the senses, on the other hand, generates confidence, courage, and conviction. This makes the onward yogic spiritual journey much easier. We should not assume that the inner self realizes its own real nature or form (swaroopa) immediately after the attainment of viyoga. Viyoga is the foundation and launching pad to progress further on the journey that will finally lead to the ultimate goal of yoga. Viyoga can be compared with a hillock at the top of which is a very solid plain rock. The sadhaka is standing on this solid rock with great confidence, sublime inner aspiration and enthusiasm, and highly motivating inspiration. He has become free of the entanglements of preyas, and all his illusions, delusions and confusion are torn asunder. His goal is now clear and he is ready to undertake the next stage of his divine journey. He is just waiting for a green signal from the guru. Why? Because he does not know the directions to take on the spiritual highway, or its turns, ups and downs or the road blocks that he will have to encounter. The guru will teach and train him to face and manage all these problems of the journey successfully. The guru will also provide him with the necessary tools and techniques to enable him to undertake the long, arduous, and hazardous journey safely. The guru will continue to guide him as he has done throughout his whole spiritual voyage. Redirecting attachment to the self in allRamana Maharshi once said, "You are the self, remain as the self; that is all. The questions arise because of the present wrong identification of the self with the body; this is ignorance, this must go, and on its removal, the self alone is." (V. Ganesan, Direct Teachings of Bhagavan Ramana, Tiruvannamalai, Sri Ramanashramam, 2003, p 36.) In Sundara Kanda of Ramacharitamanas, Sri Rama says to Vibhishana: "The ties of infatuation that bind a person to mother, father, brother, son, wife, husband, body, wealth, house, friends and relations are like so many threads that a pious person gathers up and twists into a rope with which he binds his mind to my feet. Such a pious person abides in my heart just as wealth resides in the heart of a greedy person." Lord Krishna says in the Bhagavad Gita, "Fix your mind on Me, be devoted to Me, sacrifice for Me, bow down to Me. You shall come, surely then, to Me, truly do I promise to you, for you are dear to Me." (15:65) Realization of the divine demands unconditional, total surrender. The aspirant has to think of Him alone, work for Him alone, be devoted to Him alone and consider Him to be his redeemer and the last, the greatest, and the supreme refuge. This surrender is not possible without total disconnection from the sensorial and sensual world of dreams and desires. We have to understand that ordinary consciousness and transcendental consciousness cannot co-exist. It is necessary to pass through an intermediate zone of change, where perceptions, feelings, and experiences undergo a transformation. Swami Niranjanananda has emphasized the need to expand the horizons of attachment that ultimately helps to develop the vision of equanimity in life. ConclusionThe phenomenal world is transitory, ever changing, relative and made of dualities: day and night, right and wrong, just and unjust, happiness and sorrow, pleasure and pain, gain and loss, victory and defeat, etc. It is essential to understand and accept these relative truths of life, so that they can be transcended and the journey to explore the real truth can begin. At present the atman or soul, the real truth of existence, is enmeshed with the mind, senses and worldly objects, and this union is the cause of bondage and sufferings. The material, mental and emotional ties with the world have to be untied. Viyoga is an essential pre-condition for the attainment of the ultimate state of yoga. When the atma is disunited from the mind, senses and worldly objects it is united with the paramatma. This union brings about liberation. With this union, all pain and suffering ends, and eternal, absolute peace, joy, bliss, purity, luminosity and equanimity are attained. Jo J Vancheel Toh Tay Laho जगा सारखे वर्तावे l आपले अंतरिचे कळू न द्यावे ll जनी असोनी जनार्धन व्हावे l येणे रिती राहता ll परमहंस शंकर महाराज Rajendra Deshpande. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ |
Dear Friends, By living in a world of expectations it is becoming difficult for the organizations to survive without going into the mode of continuous learning. The problem is that in last 50 years there has been tremendous progress and change in society, business & environment but we have not changed ourselves. Our mental makeup remained the same. The resistance of our mental habits to align with change has barred the organization to transform into learning organization. A learning organization is an organization that is continuously expanding its capacity to create its future and a leader's role in a learning organization is different from that of a decision maker. To stay ahead of competitors, organizations must constantly enhance the way they do business. Why more performance improvement or constant learning programs fail is because many managers don't realize that sustainable improvement requires a commitment to learning. Organizations respond creatively to new challenges by discovering something new first and then altering the way they operate to reflect new insights are known as learning organizations. The organizations which repeat old practices by making few cosmetic changes always produce short lived improvements which is very dangerous. To transform your organization into a learning one you need to master few activities like solving problems systematically, learning from past experiences, other companies and customers, transferring knowledge through out the organization and experimenting with new approaches. Cover Feature of Sept. 2010 of Business Manager - HR Magazine is focused on how organization can be transformed into a learning one. Free trial copy before subscription is available by sending a request with complete postal address. anil kaushik chief editor,BUSINESS MANAGER B-138,Ambedkar Nagar,alwar-301001 (raj) india Landline;0144-2372022 Mob;09829133699 YOUR TODAYS PROBLEMS ARE YESTERDAYS WRONG DECISIONS |
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Foods that are Natural Blood Thinners. When you are injured and blood flows constantly, the body stops the blood flow, by forming a clot. This helps to prevent blood loss. But when blood clots when it is moving within the body, it could be dangerous. Blood clots usually are formed inside the veins, and can be very dangerous. If stored in your brain, you could suffer from a stroke, if lodged in your heart; you could suffer from a heart attack or cause lung problems if lodged in your lungs. Reasons for this blood clot could vary from hereditary to lifestyle issues. Patients prone to blood clots are often prescribed anticoagulants like aspirin as it prevents the blood from clotting. Aspirin contains salicylates, a natural substance that acts as a natural blood thinner. Salicylates are found in many preservatives and flavorings. However there are a number of natural ingredients that act as natural blood thinners. Lets have a look at the foods that are natural blood thinners. Omega 3 fatty acids are great blood thinners. Make sure you eat fish that's rich in fatty oils like salmon. That is probably the reason why a number of doctors recommend adding Omega 3 fatty acids in your diet. Indian food is full of herbs and spices that have salicylates. Thus they are known as warming spices. They increase the blood circulation, by thinning the blood. Common among these are turmeric, ginger, curry powder, onion, cinnamon and thyme. Turmeric manages to thin the blood by restricting the activity of an enzyme called fibrinogen. Ginger not only acts as a natural blood thinner, but also prevents the blood platelets from sticking to each other. In fact there are studies to prove that ginger is more effective than aspirin in preventing blood from clotting. Onion is also a very good natural blood thinner. Like Ginger, Onion too keeps the blood from clotting and prevents platelets from sticking it to each other. Among the fruits that are high in salicylates are raisins, prunes, cherries, cranberries, blueberries, grapes, strawberries, tangerines and oranges. Vitamin E is also believed to be a good blood thinner. This is a fat soluble vitamin that protects essential fatty acids and prevents the breakdown of tissues. Nuts like Almonds, walnuts, hazelnuts, peanuts and pistachios, legumes like chick peas, lentils, cereals like wheat, rice and oats are very good source of vitamin E. Red wine is also said to be an effective natural blood thinner. Food rich in Iron is also believed to be an effective natural blood thinner. In general, food high in vitamin K, like lettuce should be avoided if you are someone who is prone to blood clots. But remember a complete avoidance of food high in vitamin K can lead to increased blood loss, and even conditions like hematuria (blood in the urine), hemorrhages and even heavy periods in women. This can get particularly serious in you have met with an accident and the body is unable to clot blood properly. If you have been prescribed anticoagulant drugs, make sure to take the natural blood thinning food in moderation, or else you would only end in a hemorrhage. |
~~~.Purify your body....Naturally. |
