Latest news with #Krishn
Economic Times
a day ago
- Health
- Economic Times
Trees are Mahayogis
Krishn states in the Bhagwad Gita, 'I am Peepal among trees.' Trees are mahayogis. As an evolved human spreads divine aura, joy and peace, so do trees. The moment it sprouts from earth, it spreads its arms - branches - towards the sky to receive all energies, head held high to get connected to universal life force for growth, yet rooted on earth. It flows with natural forces, making itself stronger, taller and beautiful. Trees always give just like the rest of Nature, teaching and reminding us that giving is the law of nature. If we imbibe this, it will make the atmosphere pleasant and congenial for growth. Tree is a guru and reflection of the Supreme Provider. It is the provider of bounties that are required for our healthy and natural survival. That is why a tree is never ugly; it reflects what it is to be alive, without enforcing anything or being a doer. It is alive till the last moment; and even when it perishes, every part of the tree is of great value. A tree imparts manure to earth and its roots provide shelter to underground insects that nourish the soil. No matter how much a person plucks its leaves and scratches its bark, the tree never retaliates. It continues to be patient and does its karm. Trees are a source of livelihood to so many, those who are involved in planting and nurturing of orchards and farmlands, taking care of the creepers, fruit and vegetables, transporting and selling them. This inspires us to serve Nature, which, in turn, will enhance the whole environment. World Environment Day is on June 5, 2025
Time of India
4 days ago
- General
- Time of India
Wittgenstein, Kipling and Gita's Stithprajna
Authored by Ashok Vohra The Sanskrit term ' stithprajna' combines 'stitha' – steady, firm, and 'prajna' – wise, learned. So, stithprajna means a person of steady wisdom. He is the 'one whose mind remains undisturbed amidst misery, for whom sukha-duhkha, happiness and sorrow; labha-alabhau, gain or loss; jaya-ajaya, conquest and defeat are the same. A person, according to Gita, 2.55, attains the status of stithprajna when he 'discards all selfish desires and cravings of the senses that torment the mind, and becomes satisfied in realisation of the Self, such a person is said to be transcendentally situated.' A stithprajna turns his mind away from the material allurements and renounces lure of the senses. He is free from raag, attachment; dvesh, jealousy; bhay, fear; krodh, anger. He is indifferent to the uncertainties of life, its vulnerability to reversals and its resilience. He is indifferent to the temporary nature of the results of his actions, nor is he disappointed if he cannot achieve his chosen goals, complete the deeds undertaken by him, or even if his deeds do not yield desired fruits. The performance of actions with all sincerity is the end that gives him satisfaction. Kathopanishad, 2.3.14, goes to the extent of saying that one who has renounced desires becomes like God: 'When one eliminates all selfish desires from the heart, then the materially fettered jivatma (soul) attains freedom from birth and death, and becomes Godlike in virtue.' In the Bhagwad Gita, 2.54, Arjun asks Krishn about the characteristics of a stithprajna. He asks, 'How does the man of steady wisdom speak? How does he sit? How does he move about?' Krishn answers that a stithprajna 'practises self-control' and 'discards all selfish desires and cravings of the senses that torment the mind'. His life is both authentic and autonomous. If interpreted in Ludwig Wittgenstein's terms, stithprajna is 'the man…fulfilling the purpose of existence who no longer needs to have a purpose except to live. That is to say, who is content.' For him, the solution to problems of life lies in 'disappearance of the problem'. This frees him from hope and fear, 'for life in the present there is no death.' He knows that the lived world is 'beyond the control of human will, and therefore he is content with how the world is.' He lives in the world and accepts it without trying to change it. He contemplates the world as a limited whole as an impartial observer. He realises that he 'cannot steer the world's happenings according to (his) will,' and that he is 'entirely powerless'. He also realises that he 'can only make (himself) independent of the world – and so in a certain sense, master it – by renouncing any influence on happenings.' Krishn's description of stithprajna also reflects in Rudyard Kipling's poem If , it reads: 'If you can dream – and not make dreams your master/If you can think – and not make thoughts your aim/If you can meet with Triumph and Disaster/And treat those two impostors just the same…/If neither foes nor loving friends can hurt you/If all men count with you, but none too much'. Facebook Twitter Linkedin Email Disclaimer Views expressed above are the author's own.
Time of India
28-05-2025
- General
- Time of India
Don't get in the way of a charging bull
It is our nature to compare, compete, and feel dejected, especially when we see others having more money, property, better relationships, or good health. We then try to find flaws in their lives, look for something wrong with them, and assert or deny what we want and who we are. This creates inner conflict, leading to pain. Nothing is discordant in nature. But most of us would say that life is not always fair. We hold grudges against people, events, occurrences, and circumstances. Life or existence is neither fair nor unfair. Swami Vivekanand says that not even an atom in this universe can be different from what it is now, for that would destroy the balance of the universe, and the entire system would collapse. We worry about drowning in a sea of challenges, problems and roadblocks. The Buddha refused to get drawn into conflict with a man on the street who had abused him. When his disciples asked him why he did not react, he said, 'He is free to say what he wants, but it is my choice to receive what he says or return it. I chose not to take it, so I was free'. In the Bhagwad Gita, Krishn says, 'Yaha sarvatra anabhis snehaha, (2.57)' – don't get attached to success or failure. When you are not connected to success or failure, you are at peace with whatever is to be – shubh ashubham , good or bad. Krishn says that we must increase our awareness, inner silence, and calmness. Once we learn to do this, we will be able to navigate through life's myriad challenges with ease and composure. When we begin to skilfully navigate the pathways that life creates for us smoothly, we will find that, just like practising driving through a rugged terrain, a certain skill will be enhanced. Within us, there are infinite energies to help resolve all kinds of conflicts – big or small. Life is like a river; it is constantly moving. Move with grace. Be flexible like ariver. A river goes ahead despite obstacles. At some point, we all enjoyed the music a river makes as it flows. The river makes music even as it lives with rocks and obstacles that hinder its path. The river passes them, caresses them continuously, and, in the process, smoothens their rough edges. It also makes music as it gurgles towards its destination. Once, a king walking along a narrow street had to give way to a charging bull. He could not tell the bull, 'Get out of the way, I am the king of this area.' Metaphorically speaking, all people who wish to clash with us are like that bull. Therefore, to avoid a clash, we must wisely get out of the way. Living in harmony with our surroundings and circumstances brings inward peace and poise. When we maintain poise, problems and challenges vanish like mist before the rising sun. In a symbolic sense, we must remember to get out of the way of a charging bull so that we can continue to lead a life of harmony and peace. Facebook Twitter Linkedin Email Disclaimer Views expressed above are the author's own.
Time of India
21-05-2025
- General
- Time of India
Become Anasuya: Rise above fault-finding
Authored by Gurudev Sri Sri Ravi Shankar At different levels of consciousness, one experiences knowledge in a myriad of ways. When your consciousness reaches a certain stage, a beautiful quality emerges: Anasuya , one who does not dwell on faults. If a mirror is covered with dust, you must wipe it clean to see your reflection. But if there is a cataract in your eye, no matter how clean the mirror is, you will still not see clearly. In that case, it's your vision that needs healing. Once the cataract is removed, you'll find the mirror was clean all along. Some people have a mindset where they find faults even in the best of situations. You may offer them the finest comfort, the best companion, and yet they will pick at something. From a distance, even deep pits are invisible. But as you come closer, even the tiniest holes appear clearly. If your attention is only on the flaws, you will miss the vastness before you. Wisdom cannot blossom within you if you are not in a state of Anasuya. And in such a state, even giving knowledge to such a person becomes futile. If there is distortion in your vision, you will see distortion in everything. When a relationship breaks, we often remember only the negative qualities in them and say, 'They were never good to begin with.' But is that truly the case or has our perception, in that moment, become clouded – Asuya ? The moment we realise that the problem doesn't lie out there, but in our own perception, half the conflict disappears. Here's another example: imagine someone approaching your home, and the door draws shut because of a strong wind outside. They may assume you saw them coming and shut the door on purpose. That's distorted perception – Asuya. And unfortunately, most people live like this today. In society today, criticism and complaints have become so common that even praise often feels insincere. But if you truly want the light of knowledge to awaken within you, the first step is to purify your perception. Wisdom dawns in life only when the mind rises above faults. Seeing faults is easy. Seeing divinity is a spiritual discipline or sadhna. Even in the Bhagwad Gita, Krishn says to Arjun, 'Because you see no faults in Me, though I am so near to you, I will impart to you this most sacred knowledge. You are Anasuya and free of blame.' To be Anasuya is not just an act of giving others the benefit of doubt; it is a path to keeping your own soul untarnished. So, the next time you find yourself judging someone, pause and ask: Is this really their flaw? Or is it the dust on my lens? Facebook Twitter Linkedin Email Disclaimer Views expressed above are the author's own.
Time of India
15-05-2025
- Business
- Time of India
Winners take it all
In Negotiation Theory , one of the tools for success is reimagining the scope of negotiation. In a typical bilateral negotiation, when, say, one party is buying, another is selling, the normal thinking of each party would revolve around finding out how badly the other party wants to do the trade, figuring out the price point at which they would possibly walk away from the deal, and then squeezing the best deal from the other side. However, most smart negotiators will treat that thing or service as amorphous and redefine the scope of the trade to accommodate a winning outcome for both sides of the transaction. This ability to think outside the box, add lateral dimensions to the discussion, and embrace the concept of a win-win solution is part of a larger vision of our existence beyond the limitations of our possessive, competitive spirit . In chapter 15 of the Bhagwad Gita , Krishn describes our existence as an inverted banyan tree, whose roots are Paramatma, the supreme soul, trunk is the creator Brahma, branches are living beings, and leaves are our knowledge. It is an integrated whole, in which there is no concept of me or mine, and there is no scenario in which one branch can gain at the cost of another, since they are extensions of the same tree. Keeping this integrated existence in mind, it is possible to imagine infinite ways in which parties on either side of a bargaining table can design the scope of a negotiation so that both walk away winners.
