By the might and grace of spirituality, the external common causes like immediate and long term social and national needs, as well as evolutionary needs of mankind to move towards a greater and lasting harmony, can also be met.

It is a strong motivational force, and when provided by noble teachers and leaders, it can inspire an individual, a society, or mankind as a whole; it can deliver people from fear and corruption – strengthen their minds for winning any moral or noble cause. The moralizing and harmonizing effect of true spiritual leadership is most sublime and long-living.

Current relevance

In-depth analysis of this dynamic aspect of spirituality is particularly relevant in the light of recent Hindu resurgence in Kerala, in which some Sannyasins are participating as leaders. Normally, Sannyasins are given exclusively to jnaana-nishthaa and the imparting of spiritual wisdom to the seekers who come to them. So, this kind of participation strikes a departure, if not a contrast, to the set ideas of people.

In fact, the subject is of an eternal nature, relevant as much to the ancient past as to the immediate present. This is a theme you can find in Ramayana, Mahabharata, Shrimad Bhagavata and other allied spiritual texts. Therefore, I shall discuss it at some length.

Krishna – the warfield Guru

Look at Kurukshetra. The stage is set for the great moral war. Proud Arjuna arrives – he has a Great One to hold the reins. Arjuna orders, Krishna obeys. The chariot is taken to the front to enable the great warrior survey the enemy lines. Alas, there were Bhisma and Drona – his own grandfather and preceptor – standing in front!

The moral war starts, but within. The invincible hero crumbles in utter distress, affliction and repentance. Suddenly he begins to speak words of retreat.

What is to be done at such a juncture? Arjuna knew only one side of the human glory and the factors contributing to it. To be a full victor in oneself, the outer expanse cannot alone be the adequate trainer. The other half is the one that verily transcends and excels!

When the external circumstances overpower the mind, it must be turned inward to search for the subject source and arrive at the remedy. Infinite grace, immeasurable profundity, is stored in one’s own inner reservoir. Even the very external fright and confusion subsist on this inner causal source alone.

“Get to this internal source; sink and reflect upon deeply, till you find the clarity, resolve and inspiration you need to withstand the crisis and march forward” – was the process administered by Krishna.

Krishna’s spiritual help was great and timely. It marked a striking contrast to the spiritual lore. The Upanishads discuss the Supreme Self. But what for? To inspire the mind to retreat from the world and seek contentment in quietitude; to merge with the soul and become extinct thereafter. The Upanishadic teacher generally sits quiet in his hermitage, at most, with a few devoted disciples. Is that what happened with Krishna in Kurukshetra? The scene differed, the purpose also; but the subject source of the teaching remained the same.

This can and will transpire even today, particularly in our blessed land of Bharat. Our culture is capable of enabling the transmission, with even more complex benefits. For the present causes of Dharma, the immortal wisdom of the Upanishads can be made to speak afresh. The knowledge of the undying Self will deliver its wonder and magic wherever it is applied. As it leads one to the quietness of nirvikalpa samaadhi, it will empower another to radiate with brilliance, courage, and enthusiasm to meet all outward challenges.

Hanuman – The magic of devotion

Now think of Hanuman, the embodiment of devotion. The monkey king Sugriva engaged his entire team in the task of finding Sita. Hanuman was in the group that went southward. Having failed in the mission, the entire southbound group found no meaning in coming back, and decided to fast unto death remaining where they were. It was then that the island of Lanka was spotted by Sampaati, the eagle king, and the news conveyed to the group.

The discovery instilled new hope in them. But, how to cross the wide expanse of sea in between? Who will dare to make the attempt and by what means? Who is that ‘chosen’ one? The monkeys started recounting their physical strength and the memorable feats performed by each other. But none of these glorious records could inspire them to rise up to the present need. Finally, the quiet and mighty Hanuman, whose strength lay more in his exclusive devotion and surrender to Rama, came out as the ‘chosen’ one, determined to undertake the feat for the sake of his beloved Lord. He was a Raama-bhakta whose entire being was soaked in devotion and surrendered to Rama. He was a Raama-daasa, given to the service of Rama in all possible and ‘impossible’ ways.

Hanuman, determined to succeed in his mission, in any circumstances, climbed up to a suitable point on the Mahendra hill, to take the fateful leap. Every cell of his body was glowing and reverberating with the power of Raama mantra. Strong faith and supreme devotional current rendered his body light, flexible and expanding like air, then subtle, powerful, and radiate like fire. Fixing his mind on Rama and exercising his will exclusively for the mission, he could easily perform the ‘impossible’ feat.

Not only did he complete successfully the mission of meeting Sita and getting her message back, but all alone in the land of powerful enemies, he sang the glory of Rama in thunderous voice and demonstrated the power of Raama-bhakti in a devastating manner. He met Ravana like an ambassador, and finally set fire to the Lanka city.

A significant contrast

This Hanuman episode strikes a significant contrast to Valmiki’s own life – his conversion from vicious Ratnakara to sage Valmiki through Raama-naama-japa. In his case, it was to set the devotee whole-heartedly to a formidable objective task. In both instances, it is the same devotion, to the same Lord, and the magic worked through the same mantra! One is subjective, a purely inward application of devotion and spirituality; the other is an external, objective manifestation of the same devotional and spiritual excellence.

In truth, the object does not stand apart from the subject. It exists within the subject. Both together make the Supreme Indescribable Truth. So, the inward spiritual pursuit and the merits it begets have always a full outward bearing and application. These can be harnessed whenever needed – as was done by Hanuman.

Epics message eternal

Our epics are replete with similar examples – amply demonstrating the invincible power of spiritual excellence in the subjective as well as objective spheres. The question is: Do the sages’ narrations have an eternal import, relevant to all situations and challenges of the world, irrespective of the prevailing social order? Or, should we have to wait for a more fortunate period of time, a situation far different from the prevailing one, to think of such moral excellences as we find displayed in Prahlada, Harishchandra, Rama, Sita, Yudhisthira, Draupadi, Sudama, and the rest? We must know whether the epics were a sheer pursuit of leisure and pastime for the Sages, or these are as material and earthly a proposition – a course of action and a conduct for the humans to take up with fate and fidelity and pursue with determination as any modern adventures of science!

The message and exhortations of the seers are clear and final. They do want the seeker to know that the invisible cause is as sure as a friend, benefactor, and protector, as its visible agencies existing around; they are in fact, even more resourceful and timely. Let there be colossal opposition from the sentient and insentient sources alike; the Great Womb of Creation can and will save the seeker of truth and reward his venture. The heavens have to follow his resolve.

The question merely is: Do you look to that Infinite Source dearly, confidently, as you towards the external world? Nay, do you depend on IT EXCLUSIVELY?

Spirit superior to matter

The mighty literature of our land is pivoted on this unique concept of The Power within, which is also the Power behind the entire creation. All the scriptures sing in unison, the supremacy of this Invisible Presence.

The first mass of matter, or the space in which it entered or say, vice-versa, cannot be a creation of either. The ‘ultimate substance’ could not have sprung from another similar to itself. The material universe conceals a spiritual sovereignty. So too our material body hosts within it a transcendental core, capable of infinite expansion.

Does not our brain, though small, generate and preserve ‘reflective magnitudes’ of infinite dimensions, which our eyes see outside? What must then be ‘infinitude’ of the power and being, which shapes the amazing brain mass? The brain is not designed and formed by an outside source or power. The growing process is an act, a display, from within the growing entity itself. The Supreme Power, therefore, lurks within. The sage looks to this inner power alone, exclusively, for doing and achieving whatever he sets himself to.

The present crisis

As weeds grow on the soil, if left uncared, so too human minds breed unwelcome tendencies, which tend to destroy the individual life as well as the social harmony and well-being, constant vigilance, discipline and austerity, all tended by the most painstaking effort, are a must to keep the minds healthy and growing. Every generation has to discern well and strive hard to ensure that, by its own practices and pursuits, only the healthy inheritances are preserved while some new harmonious acquisitions are added to them. It is in this field of social growth that Knower of Truth has a unique role of leadership to play – by virtue of his love for mankind, and the wisdom, experience and equipoise he has gained by long painstaking pursuit of enquiry and austerity.

Ours is a blessed land empowered by a great culture. A mighty wealth of literature and culture, built around the ultimate quest of human mind has been handed down to us through the ages. Revolving on this eternal pivot, a society has manifested highest levels of moral and spiritual virtues as well as exemplary instances of social harmony based on reason, propriety, equality and awareness. Yet this society is now suffocating under the clutches of reckless greed and tyranny of power holders, power seekers and power brokers. Vested interests are ruling triumphantly over all public affairs including the field of religion – as a moral righteous citizen is denied his fundamental rights in every walk of life, so also is a true devotee denied his fundamental right to worship in a temple. The lofty ideals and the noble promises of our constitution are being mocked at everyday in an increasing measure.

But, do we have the right to blame the vested interests and sit indifferently waiting for a more opportune moment to come? Are not the public – their apathy, lack of enquiry and wisdom, and above all myopic selfishness – to be blamed equally for this state of affairs? If men of character, reason and integrity do not come forward to know and to protect this great culture form the stench and filth the vested interests have thrown on it, then who will our society look forward to?

The standards of ethics and decency in a society are always best enforced by public opinion. Democracy can be safe and smooth only when people refuse to accept anything substandard. On the other hand, nothing is so dangerous in democracy as the unshakeable apathy of a docile citizen.

The call before us

The post-independence period is too short in the long history of our Nation. Let not anyone be unduly haunted by its seeming disorder. There is enough time to mend and immortalize ourselves again. The sons and daughters of our land can and will accomplish the task, as did their forefathers.

If we ourselves do not resist the evil tendencies of our Society, then who will? The question is ‘social’, not ‘personal’. Do we not have a love, consideration and responsibility towards the society to which we belong, from which we are born, and by whose favour and gifts we enjoy our living? The call before us is to herald the krita yuga now, out of our own option, using for the purpose, the purity of our thoughts, the sublimity of our motives and wholesome commitment of our will. The challenge comes from the world. The inspiration is to emerge from within, from the culture and association provided by our epics, scriptures and their immortal authors.

The post Spiritual Excellence in Human appeared first on Global Gita.

A good leader must be able to touch the minds of his people, and also activate their intelligence. And how will he do that? Mind will respond to emotions. So have love, sympathy and concern. Be considerate. Whenever you say something to your assistants, keep the watchword, `consideration’ in your heart. Never dislike anybody. Not all are equally efficient. Some will surely make mistakes. But the world makes provision for all. So too your mind should make a provision for everybody. Evaluate your people well, keeping in mind their difficulties and needs.

In your talk, you must be able to generate rational response. Explain matters in a clear manner so that intelligence will accept the proposition. Whenever possible, share relevant thoughts and feelings with your coworkers and colleagues. This will lead to an additional bond. Only that leader who has integrity and allied qualities will be able to perform well. Professional merits spring and emerge from the mind and intelligence – not from the body. Your focus should be the mind.

Harih Om Tat Sat. Jai Guru.

Author: Poojya Swami Bhoomananda Tirtha

The post Who is a Leader? appeared first on Global Gita.

In this illuminating segment, Poojya Swami Bhoomananda Tirthaji discusses the pinnacle of yoga. We speak of samatva (equanimity). But what does this samatva translate to in our daily life? 

The answer comes in 3 shlokas that Swamiji discusses with great depth and clarity.

The first is verse 2.52:

यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति ।
तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च ॥ ५२ ॥

yadā te moha-kalilaṁ buddhir-vyatitariṣyati
tadā gantāsi nirvedaṁ śrotavyasya śrutasya ca

“When your intelligence has passed out of the quagmire of delusion, you shall become indifferent to all that has been heard and all that is to be heard.”

In this verse Swamiji emphasizes the term moha-kalilam (quagmire of delusion). When Arjuna asked Krishna to station his chariot in front of the Kaurava’s army, seeing his beloved kith and kin he became overpowered by kārpaṇya (narrow-mindedness). This was Arjuna’s quagmire of delusion. Wrong thinking gives rise to this quagmire – the slush that yields beneath your feet – making it almost impossible to take the next step. Yoga enables us to transcend this quagmire of delusion. 

With yoga we develop an enlightened indifference to whatever has been heard, and remains to be heard. The poise and stability of the intelligence, coupled with the supremely peaceful state of mind, makes us completely unaffected by whatever has been read, and no longer curious to know anything further. 

The next part of the transformation is described in verse 2.53:

श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला ।
समाधावचला बुद्धिस्तदा योगमवाप्स्यसि ॥ ५३ ॥

śruti-vipratipannā te yadā sthāsyati niścalā
samādhāvacalā buddhis-tadā yogam-avāpsyasi

“When the intelligence, which is now vacillating between the conflicting notions of the scriptures, remains firm and unshakable, that state is called Yoga” 

Swamiji emphatically declares that yoga is not Self-realization or Self-seatedness. Yoga is the stable and un-flickering nature of our very intelligence. It is when our inner personality is so unshakable that it will not be dislodged by any kind of input from the world.

Even if we meditate and get absorbed for 1000 days, Swamiji says, when we take up the interactions we still feel dislodged. That dislodgement will not be there when we have the surety, stability, poise, composure and inner fullness that yoga brings. 

But is that all? Swamiji says NO! What is more, is described in verse 2.70:

आपूर्यमाणमचलप्रतिष्ठं
समुद्रमापः प्रविशन्ति यद्वत् ।
तद्वत्कामा यं प्रविशन्ति सर्वे
स शान्तिमाप्‍नोति न कामकामी ॥ ७० ॥

āpūryamāṇam acala-pratiṣṭhaṁ samudram-āpaḥ praviśanti yadvat
tadvat kāmā yaṁ praviśanti sarve sa śāntim-āpnoti na kāma-kāmī

“A person who is not disturbed by the incessant flow of desired experiences – that enter like rivers into the ocean, which is ever being filled but is always still – can alone attain peace, and not the man who strives to satisfy his desires.”

Who is the man who will attain perennial contentment, placidity and quietitude? Just as the sea receives the waters of multiple rivers without its own salinity being altered, the wise man interacts with the world, allowing the inflow of all inputs, remaining completely unaffected. 

We must evolve from our limited, constricted “well-dimensional” mind, to that of a “sea-dimensional” mind, exhorts Swamiji. Every situation has a fulfilling role, and must be faced with neither fear nor reluctance. 

Rivers are nothing but the vapours from the sea that rise up, get condensed and return to the sea. In the same manner, it is our own mind’s projections that come back in the form of impacts. 

Swamiji’s “very special discovery” is that the mind finds it difficult to bear its own products, which are nothing but the mind itself! How foolishly we carry on through life never realizing this fundamental truth! 

The manifold responses of the mind are nothing but the same mind, therefore no reaction or assimilation is required. The man who knows this attains peacefulness, not he who goes on hankering after desires.

This is why Swamiji calls the Bhagavad Gita an “interactional gospel”. It takes us to the point of no longer being deluded by whatever is known or to be known, with a clear mind and doubt-free intelligence, stable and poised in the world with its myriad of inputs.

The conclusion of Sri Krishna’s proposition comes in verse 2:72 

एषा ब्राह्मी स्थितिःपार्थ नैनां प्राप्य विमुह्यति ।
स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति ॥ ७२ ॥

eṣā brāhmī sthitiḥ pārtha naināṁ prāpya vimuhyati
sthitvāsyām anta-kāle’pi brahma-nirvāṇam ṛcchati

“That is the supreme spiritual state, attaining which a man is no longer deluded. If one is thus stabilized even at the hour of death, he attains supreme freedom.”  

And this is the finale – progressing from the meditative, absorptional state of ātma-stithi, to the interactional, permanently fulfilling brāhmī sthiti, after attaining which there is nothing more to be attained. 

The post State of Supreme Freedom- Yoga appeared first on Global Gita.

To the first question, the answer is invariably ‘yes’. I should say, almost always it is a sure ‘yes’. And then I ask: “Can I trust you?” Then also they say ‘yes’. But when the right knowledge is presented to solve the problems of the mind – either to overcome afflictions or to get rid of certain prejudices or defects – I find that they are not able to act upon the knowledge. There is a resistance – originating from delusion or ego – operating in their minds. Lack of receptivity and openness invariably hinders correction and progress.

Yesterday I was speaking to you about afflictions of the mind, how to overcome them and how to generate peace and composure in the mind. The topic is still very much alive in my mind.

Everyone has a past, and also a future. In between the past and the future comes the present. It is this present that we have to be always concerned with. Life implies interactions. In the whole field of interactions, you as an individual remain the constant factor. The other factors, namely persons, places and events with which you interact, are various and continuously changing. But you, the actor remain the same. The results of the interactions, whether good or bad, ultimately come to you. If you want to solve the problem that confronts you, then you must understand that the factor that has to be taken into account and acted upon is yourself, and yourself alone.

You will find that in every family, there are always good people as well as bad people. Sometimes it may be that your parents are not good enough. May be your brother or sister is bad. Sometimes it can happen that your married partner is bad or some of the children are bad. This is the way of life. Good and bad go together. We are on this earth. There are many planets in the far away sky; and – do you know? – in astrology, some of the planets are considered evil, and some are considered virtuous. So, can you escape the effect of punyaand paapa from anywhere at any time?

All the individuals fall into one of the two categories, good or bad. Take one’s own home, one’s own neighborhood, one’s own village or township, one’s own limited circle in which he or she moves. In the professional life, in the domestic life, or in the social life, you will find good and bad.

So the interaction you have in life will also be with the good and bad, and the consequences will definitely be experienced by you. Rather than worrying about who is good and who is bad, particularly who is bad – because the ‘bad’ makes you suffer – why don’t you focus on the important factor that “it is I who suffer”? “Can my present sufferings be set right or not?” – why don’t you think about it?

All the past actions and their results are only in your memory. Understand this first. People generally complain: somebody said this, somebody did that, somebody behaved in a wrong manner. Who says so? Is it recorded in the air? Is it imprinted on the earth or water? Is it ever embossed in the sky? All these events are only in your memory. So, it is your memory that makes you suffer. It is not the people who make you suffer. When will you understand, my dear children, this simple truth?

You will still say: “X behaved wrongly, Y spoke harshly, their treatment was bad.” Agreed! But right now, where are those behaviours or treatments? Are they still around? They were an event, a bygone episode of a few minutes or an hour or a day. And all of them have gone. You have only your own memory left with you. And you are still suffering from the past – now dead – in the form of your memory.

Understand, my dear children, the mind that is now afflicting you, can be made to enjoy the memory of something good provided you do that good today. The great Mahabharata war was over and Yudhishthira said: “Though you say I have gained victory in the war, I say I have lost!  I have lost peace of mind! I feel miserable! I am pained to the core! Of what use is the kingdom which I have won?  I shall go to the forest again to live on fruits and roots and do tapasya. Earlier I went to the forest defeated in the game of dice. Now I shall go to the forest, having won over my enemies.” None could console him!

Finally he was taken to Bheesma Pitaamaha, who was lying on the bed of arrows awaiting his death. Bheeshma said: “My dear grandson, the whole event has already taken place and nothing can change it; none can make it otherwise. An event or an action or a consequence once taken place, is history. It is a memory and you are suffering from it. If you agree that past actions in the form of memory can put you to suffering, my dear grandson, listen to this truth. The present action will also become past, and they will also form another memory. The new memory will overcome the past memory and just as the present memory victimizes you and puts you to grief, the new memory – that you must consciously build from now on, if you listen to my words – will also begin to delight you.

“Resolve and engage yourself to do some good and benevolent acts. Take to some chosen, virtuous acts now. Perform them with devotion. These actions too will have their phalas, results. Both, the previous and the present phalas, will live in the form of memory. When you find yourself in their company, the new memory will start delighting you. Therefore, my dear son, go and perform an asvamedha yaaga.”

Yudhisthira agreed. The great asvamedha yaaga required years of preparations. Being occupied with the preparations from then on and after performing it, Yudhishthira’s mind began to develop new memories based on new events, new associations and new interactions. And then, whereas the earlier memory was afflicting him, the new memory started giving the sought after relief, freedom, and salvation. He was free of all afflictions and was able to conduct the affairs of the kingdom in peace and tranquility till the end of his life.

My dear child, will you take your lesson from this? Understand that nobody has caused your suffering. It is the memory in your mind that inflicts suffering. Instead of being inflicted by the past memory, create a new memory. Allow some time to pass. Let a year or two pass or may be even three years and have your chosen interactions. Interact with the best people, with noble people. Talk of good subjects. Write and think of good and pleasant matters. Write the name of God. Write anything that you like. Go on copying Bhagavadgeeta. Write Visnu Sahasranaama. Go on writing whatever you like – the Upanishads one after the other. These are present day holy associations. No one interferes there. No relative stands in your way. Go on developing new interactions, new associations, new memories. Then, you will find, just as old memories were victimizing you, the present developments will form a new memory in the hands of which you will be peaceful, prosperous, and fulfilled.

Actually, everything that I am saying is an open book. But it has remained a secret only because it is untried, untapped and unemployed by people.

Everyone has got a past – there is no question of choice about it.  If you start reflecting over your own birth, your own parents, your own family relationship, you will find that there are many things which your sober mind will not accept – but again, it is not a matter of choice. May be you would have liked to have a different brother, may be a different sister, may be even a different set of parents. But what is the point!  No choice about it, either ! But from now on you exercise your choice. My dear children, this is what the satsang is for.

Be associated with the satsang. There are good people here. You can interact with them, listen to good things, understand good things and no body will put you into trouble. Let your mind delight in the present memory, in the present scope, in the present interaction. This is the way of setting right your aggrieved mind.

Harih Om Tat Sat.

Author: Poojya Swami Bhoomananda Tirtha

The post Achieve peace and composure in the mind appeared first on Global Gita.

The other is the ability and readiness to withdraw from any involvement and remain peaceful and quiet. Whatever comes or goes, the march of life cannot stop. So, to keep the stability and peace, often the mind will require withdrawal. We must be able to do both, easily and harmoniously. Then alone, we may hope to live a life of fulfillment and peace. And such a life will be beneficial to the world at large.

Dear N, you are very young and you have a long life ahead. To live a good and effective life, you will need clear direction and guidance from time to time. Whenever in doubt, look into your own heart. I am using the word ‘heart’ to distinguish it from ‘mind’. It is the mind that produces confusions and doubts. Look into a level much deeper than the so-called mind. Look deep within and from there seek or demand whatever direction or clarity you want.

“I am not able to do the task; but I must do it. I am not having the necessary inspiration or motivation; but I must have it. Yes, I will have it. May I have it.” – Use any language you like, but say it in a very earnest and humble manner.

Similarly, we will have to withdraw from many things whenever needed. If our concern and anxiety cannot serve any purpose, if our involvement is only going to trouble our mind, the mind must be able to withdraw itself and remain restful. This restfulness is also possible. Tell yourself: “Why am I not able to withdraw my mind from this? Why can’t I forget the situation? Why is this haunting me? I must win over this entanglement.”

When you are thus tormented, look into your own heart and get the necessary redress. Whether you put it in the manner of a prayer or submission, or you think in terms of a resolution or demand – it makes little difference. The result is the same. If you believe in God, you can pray: “Oh God, give me the necessary inspiration. Let my mind withdraw.” But if you don’t like to pray or you don’t believe in God, you can as well believe in your own mind or its master, maker and ruler.

So, look into your heart, the deeper level of your mind, and from there bring forth whatever you want. I said the other day: “When the summer becomes very severe, sometimes the well goes dry. What do we do? We deepen the well and get little more water.” Similarly, you have to dig out a deeper and loftier dimension from your mind. Understand that the mind has got enormous dimensions. Never feel defeated. Never be subdued by fear. Always have confidence. Even when no help is forthcoming from anywhere outside, and you feel deserted, some invisible help will come, deliver the redress and disappear in the same manner as it appeared!

You may wonder as to how this happens. Is not the entire world like this? The entire visible universe has come from nowhere and nothing. From nowhere and nothing all these things have manifested. So, within that, when the necessity arises, an invisible process can result in a visible help and it can also disappear. Understand this well.

The mind has got great power. Mind is the instrument by which you access the invisible Supreme Reality. You cannot access it with your eyes or your body. With the mind alone you can commune with the invisible, because the mind itself is resting on the invisible Self.

Do not be unduly assailed by doubt. Whenever doubt comes, give it back to the doubt-maker and He will resolve it. Whenever you lack inspiration or direction, look into your own heart and seek, or demand. You will find your redress.

Whether you are praying with humility or demanding with confidence, it makes no difference. Whatever tune or tone suits your personality, you may adopt. But you have to be sincere and earnest. Your yearning must have the intensity. Then you will always find that the direction and the strength do come. Never lose heart. Never lose confidence in life.

Life is always dear – whether you are surrounded with pleasant things or with unpleasant ones. There is a lot of dearness in life. If nothing, the mind can produce any degree of contentment and peace. It may not give you other things, but it will give you joy and contentment. It can also give you peace and ‘quietitude’. To generate and bestow these, the mind needs no other agency or help.

You carry such an infinitely potent mind. Never fail to recognize this great potency of the mind. We call it mind, but actually it is a projection or expression of the Self, the Supreme Reality, which has created and which is preserving this great endless Universe. It is not a small thing. Man is great, because he has such a greatly potent mind.

Harih Om Tat Sat.

Author: Poojya Swami Bhoomananda Tirtha

The post The Power Within appeared first on Global Gita.