UNITY: PURITY: DIVINITY Dr. Raghavendra S. Prasad, MD 6/30/2013 Isavasyam Idam Sarvam Sarvam Khaliidam Brahmam Sarvam Brahmam Every speck of creation is permeated by Divinity like every speck of milk is permeated by butter. Then why we do not see him, not able to touch him or experience him/her. To bring out the butter in milk certain processes needs to be done. We need to boil the milk and crystallize into curd and churn and separate. This process in religion is called adhyathmic sadhana. This boiling is the intense desire, adding yeast is the grace of Guru, stilling into curd is stilling the mind and churning it through kavvam (churning stick) of viveka and with the churning rope of vairagya, we separate the karmic baggage, arishad vargas, including ego, then extract the butter of Divinity. First we need to understand God. He is Nirakara, Nirguna Svaroopa. He is the smallest of the smallest and biggest of the biggest. He is the all pervading cosmic energy and intelligence. He is the all pervading electro-magnetic force. He is the cosmic awareness. This awareness is present all over except it is in different proportions in aspects of creation. This awareness, consciousness is least in inanimate objects, gradually increasing in plants, animals and most in humans in the form of discriminating mind. Every speck in creation is in its eternal cycle to merge back into its source of Divinity like all the rivers merge into Ocean. Up to the formation of humans, the evolution follows the Darwin’s theory of evolution, the survival of the fittest and through natural selection. This is done through programmed intelligence called instinct. After the advent of humans, a different cosmic law is applicable for further growth of human to Divinity. This is called purification or samskarana through free will, self effort called sadhana. This is because humans, being the pinnacle of creation were endowed with the creative intelligence, energy and sustenance of the creator. He can discriminate and use his free will and follow dharma or go against it and pay consequences. Through this free will we purge the non-essence, the karmic baggage, arishad Vargas (kama, krodha, lobha, moha, mada, matsarya) including ego. When the non-essence is separated the essence reveals itself as Atman. This gives us vision of Unity and the Visvaroopa Darshan. This is a paradigm shift in consciousness from the world of duality to Unity and Oneness. This is the vision of Unity in diversity. This is integrated vision, Samyak Darshan. The whole universe is experienced as connected web as www, world wide web of awareness, consciousness and divinity. This is Atma darshan. Thus the aberrations created by interspersed lens of maya are removed. we experience the Unity and Oneness that is Divinity. This is the reason why Sanatana Dharma extols each seeker of Truth to have direct experience of this Unity and Divinity through purity. All the spiritual practices are towards developing this purity. It says that each seeker to be a Moses, that receives his own set of ten commandments, not something handed over by others. Thus it becomes the only experience based religion that is not based on a book or a prophet or a set of ten commandments. It promotes the direct experience of our own true nature, the oneness, unity and Divinity. That is reaching home, the OM.

Here is a discussion between Swami Vivekananda and his disciple Sarat Chandra Chakravarthy in 1899 in Belur Math, that still has relevance even today. He talks about the curse of caste system by birth and resultant discrimination and injustice, the need to reform, even it means whriting new Dharma Sastra to suit the current times based on Vedas. Times changed. Facts remained the same even after 114 years after this conversation. Read and understand how restless this spiritual giant feel about the caste system. (Swami Vivekananda (2011-02-12). Complete Works of Swami Vivekananda (Kindle Locations 46591-46672). . Kindle Edition.) 7.2.11 SHARAT CHANDRA CHAKRAVARTY (From the Diary of a Disciple (Shri Sharat Chandra Chakravarty, B.A.)) (Translated from Bengali) [Place: The Belur Math (under construction). Year: 1899.] Disciple: Why is it, Swamiji, that our society and country have come to such degradation? Swamiji: It is you who are responsible for it. Disciple: How, sir? You surprise me. Swamiji: You have been despising the lower classes of the country for a very long time and, as a result, you have now become the objects of contempt in the eyes of the world. Disciple: When did you find us despising them? Swamiji: Why, you priest-class never let the non-Brahmin class read the Vedas and Vedanta and all such weighty Shastras — never touch them even. You have only kept them down. It is you who have always done like that through selfishness. It was the Brahmins who made a monopoly of the religious books and kept the question of sanction and prohibition in their own hands. And repeatedly calling the other races of India low and vile, they put this belief into their heads that they were really such. If you tell a man, "You are low, you are vile", in season and out of season, then he is bound to believe in course of time that he is really such. This is called hypnotism. The non-Brahmin classes are now slowly rousing themselves. Their faith in Brahminical scriptures and Mantras is getting shaken. Through the spread of Western education all the tricks of the Brahmins are giving way, like the banks of the Padmâ in the rainy season. Do you not see that? Disciple: Yes, sir, the stricture of orthodoxy is gradually lessening nowadays. Swamiji: It is as it should be. The Brahmins, in fact, gradually took a course of gross immorality and oppression. Through selfishness they introduced a large number of strange, non-Vedic, immoral, and unreasonable doctrines — simply to keep intact their own prestige. And the fruits of that they are reaping forthwith. Disciple: What may these fruits be, sir? Swamiji: Don't you perceive them? It is simply due to your having despised the masses of India that you have now been living a life of slavery for the last thousand years; it is therefore that you are the objects of hatred in the eyes of foreigners and are looked upon with indifference by your countrymen. Disciple: But, sir, even now it is the Brahmins who direct all ceremonials, and people are observing them according to the opinions of the Brahmins. Why then do you speak like that? Swamiji: I don't find it. Where do the tenfold Samskâras or purifying ceremonies enjoined by the Shastras obtain still? Well, I have travelled the whole of India, and everywhere I have found society to be guided by local usages which are condemned by the Shrutis and Smritis. Popular customs, local usages, and observances prevalent among women only — have not these taken the place of the Smritis everywhere? Who obeys, and whom? If you can but spend enough money, the priest-class is ready to write out whatever sanctions or prohibitions you want! How many of them read the Vedic Kalpa (Ritual), Grihya and Shrauta Sutras? Then, look, here in Bengal the code of Raghunandana is obeyed; a little farther on you will find the code of Mitâkshâra in vogue; while in another part the code of Manu holds sway! You seem to think that the same laws hold good everywhere! What I want therefore is to introduce the study of the Vedas by stimulating a greater regard for them in the minds of the people, and to pass everywhere the injunctions of the Vedas. Disciple: Sir, is it possible nowadays to set them going? Swamiji: It is true that all the ancient Vedic laws will not have a go, but if we introduce additions and alterations in them to suit the needs of the times, codify them, and hold them up as a new model to society, why will they not pass current? Disciple: Sir, I was under the impression that at least the injunctions of Manu were being obeyed all over India even now. Swamiji: Nothing of the kind. Just look to your own province and see how the Vâmâchâra (immoral practices) of the Tantras has entered into your very marrow. Even modern Vaishnavism, which is the skeleton of the defunct Buddhism, is saturated with Vamachara! We must stem the tide of this Vamachara, which is contrary to the spirit of the Vedas. Disciple: Sir, is it possible now to cleanse this Aegean stable? Swamiji: What nonsense do you say, you coward! You have well-nigh thrown the country into ruin by crying, 'It is impossible, it is impossible!' What cannot human effort achieve? Disciple: But, sir, such a state of things seems impossible unless sages like Manu and Yâjnavalkya are again born in the country. Swamiji: Goodness gracious! Was it not purity and unselfish labour that made them Manu and Yajnavalkya, or was it something else? Well, we ourselves can be far greater than even Manu and Yajnavalkya if we try to; why will not our views prevail then? Disciple: Sir, it is you who said just now that we must revive the ancient usages and observances within the country. How then can we think lightly of sages like Manu and the rest? Swamiji: What an absurd deduction! You altogether miss my point. I have only said that the ancient Vedic customs must be remodeled according to the need of the society and the times, and passed under a new form in the land. Have I not? Disciple: Yes, sir. Swamiji: What, then, were you talking? You have read the Shastras, and my hope and faith rest in men like you. Understand my words in their true spirit, and apply yourselves to work in their light. Disciple: But, sir, who will listen to us? Why should our countrymen accept them? Swamiji: If you can truly convince them and practise what you preach, they must. If, on the contrary, like a coward you simply utter Shlokas as a parrot, be a mere talker and quote authority only, without showing them in action — then who will care to listen to you? Disciple: Please give me some advice in brief about social reform. Swamiji: Why, I have given you advice enough; now put at least something in practice. Let the world see that your reading of the scriptures and listening to me has been a success. The codes of Manu and lots of other books that you have read — what is their basis and underlying purpose? Keeping that basis intact, compile in the manner of the ancient Rishis the essential truths of them and supplement them with thoughts that are suited to the times; only take care that all races and all sects throughout India be really benefited by following these rules. Just write out a Smriti like that; I shall revise it. Disciple: Sir, it is not an easy task; and even if such a Smriti be written, will it be accepted? Swamiji: Why not? Just write it out. " — Time is infinite, and the world is vast." If you write it in the proper way, there must come a day when it will be accepted. Have faith in yourself. You people were once the Vedic Rishis. Only, you have come in different forms, that's all. I see it clear as daylight that you all have infinite power in you. Rouse that up; arise, arise — apply yourselves heart and soul, gird up your loins. What will you do with wealth and fame that are so transitory? Do you know what I think? I don't care for Mukti and all that. My mission is to arouse within you all such ideas; I am ready to undergo a hundred thousand rebirths to train up a single man. Disciple: But, sir, what will be the use of undertaking such works? Is not death stalking behind? Swamiji: Fie upon you! If you die, you will die but once. Why will you die every minute of your life by constantly harping on death like a coward? Disciple: All right, sir, I may not think of death, but what good will come of any kind of work in this evanescent world? Swamiji: My boy, when death is inevitable, is it not better to die like heroes than as stocks and stones? And what is the use of living a day or two more in this transitory world? It is better to wear out than to rust out — specially for the sake of doing the least good to others. Disciple: It is true, sir. I beg pardon for troubling you so much. Swamiji: I don't feel tired even if I talk for two whole nights to an earnest inquirer; I can give up food and sleep and talk and talk. Well, if I have a mind, I can sit up in Samadhi in a Himalayan cave. And you see that nowadays through the Mother's grace I have not to think about food, it comes anyhow. Why then don't I do so? And why am I here? Only the sight of the country's misery and the thought of its future do not let me remain quiet any more! — Even Samadhi and all that appear as futile — even the sphere of Brahmâ with its enjoyments becomes insipid! My vow of life is stem the tide of this Vamachara, which is contrary to the spirit of the Vedas. Disciple: Sir, is it possible now to cleanse this Aegean stable? Swamiji: What nonsense do you say, you coward! You have well-nigh thrown the country into ruin by crying, 'It is impossible, it is impossible!' What cannot human effort achieve? Disciple: But, sir, such a state of things seems impossible unless sages like Manu and Yâjnavalkya are again born in the country. Swamiji: Goodness gracious! Was it not purity and unselfish labour that made them Manu and Yajnavalkya, or was it something else? Well, we ourselves can be far greater than even Manu and Yajnavalkya if we try to; why will not our views prevail then? Disciple: Sir, it is you who said just now that we must revive the ancient usages and observances within the country. How then can we think lightly of sages like Manu and the rest? Swamiji: What an absurd deduction! You altogether miss my point. I have only said that the ancient Vedic customs must be remodelled according to the need of the society and the times, and passed under a new form in the land. Have I not? Disciple: Yes, sir. Swamiji: What, then, were you talking? You have read the Shastras, and my hope and faith rest in men like you. Understand my words in their true spirit, and apply yourselves to work in their light. Disciple: But, sir, who will listen to us? Why should our countrymen accept them? Swamiji: If you can truly convince them and practise what you preach, they must. If, on the contrary, like a coward you simply utter Shlokas as a parrot, be a mere talker and quote authority only, without showing them in action — then who will care to listen to you? Disciple: Please give me some advice in brief about social reform. Swamiji: Why, I have given you advice enough; now put at least something in practice. Let the world see that your reading of the scriptures and listening to me has been a success. The codes of Manu and lots of other books that you have read — what is their basis and underlying purpose? Keeping that basis intact, compile in the manner of the ancient Rishis the essential truths of them and supplement them with thoughts that are suited to the times; only take care that all races and all sects throughout India be really benefited by following these rules. Just write out a Smriti like that; I shall revise it. Disciple: Sir, it is not an easy task; and even if such a Smriti be written, will it be accepted? Swamiji: Why not? Just write it out. " — Time is infinite, and the world is vast." If you write it in the proper way, there must come a day when it will be accepted. Have faith in yourself. You people were once the Vedic Rishis. Only, you have come in different forms, that's all. I see it clear as daylight that you all have infinite power in you. Rouse that up; arise, arise — apply yourselves heart and soul, gird up your loins. What will you do with wealth and fame that are so transitory? Do you know what I think? I don't care for Mukti and all that. My mission is to arouse within you all such ideas; I am ready to undergo a hundred thousand rebirths to train up a single man. Disciple: But, sir, what will be the use of undertaking such works? Is not death stalking behind? Swamiji: Fie upon you! If you die, you will die but once. Why will you die every minute of your life by constantly harping on death like a coward? Disciple: All right, sir, I may not think of death, but what good will come of any kind of work in this evanescent world? Swamiji: My boy, when death is inevitable, is it not better to die like heroes than as stocks and stones? And what is the use of living a day or two more in this transitory world? It is better to wear out than to rust out — specially for the sake of doing the least good to others. Disciple: It is true, sir. I beg pardon for troubling you so much. Swamiji: I don't feel tired even if I talk for two whole nights to an earnest inquirer; I can give up food and sleep and talk and talk. Well, if I have a mind, I can sit up in Samadhi in a Himalayan cave. And you see that nowadays through the Mother's grace I have not to think about food, it comes anyhow. Why then don't I do so? And why am I here? Only the sight of the country's misery and the thought of its future do not let me remain quiet any more! — Even Samadhi and all that appear as futile — even the sphere of Brahmâ with its enjoyments becomes insipid! My vow of life is to think of your welfare. The day that vow will be fulfilled, I shall leave this body and make a straight run up! Hearing Swamiji's words the disciple sat speechless for a while, gazing at him, wondering in his heart. Then, with a view to taking his leave, he saluted Swamiji reverently and asked his permission to go. Swamiji: Why do you want to go? Why not live in the Math? Your mind will again be polluted if you go back to the worldly-minded. See here, how fresh is the air, there is the Ganga, and the Sadhus (holy men) are practising meditation, and holding lofty talks! While the moment you will go to Calcutta, you will be thinking of nasty stuff. The disciple joyfully replied, "All right, sir, I shall stay today at the Math." Swamiji: Why "today"? Can't you live here for good? What is the use of going back to the world? The disciple bent down his head, hearing Swamiji's words. Various thoughts crowded into his brain and kept him speechless.

BRINGING UP CHILDREN Dr. Raghavendra S. Prasad, MD 6/27/2013 The eternal question of all parents is how to raise the children. Everybody wants their children to be better than them. Parents will be happy when children exceed their expectations. Sometimes parents do this by providing them all the things that they did not get in their life. This is in terms of material things like toys, cars and other luxuries, which causes problems for them, more than helping them. In order to know what the right thing to do is, we should first understand the purpose and meaning of children and their relationship to us. All things in life happen for a cause, including children. This cause is the karmic baggage or debt or relationship. It is said that we do not choose our children. It is our children that select us to be their parents to burn their karmic baggage (desires). In order to understand this we need to understand death as per Sanatana Dharma. When a person dies, the causal body the Atman (Ghatakasa- contained soul) merges with the Parammatman (Chidakasa – all pervading Brahman). The subtle body (mind) with its pent up desires and memories become the karmic baggage (pretatma). This waits for a suitable family to be born again to fulfill its pent up desires. It is the gross body that is left on earth that is burned or buried that merges with the five elements in nature. When a suitable family is found the subtle body along with causal body descends into the gross body in the womb of the mother around the 12th week of pregnancy. Child thus brings with it the karmic baggage of past life with it and is born in a particular family, because it has some karmic relationship with that family to fulfill. Birth of a child is complex event. The parents feel that they are responsible for their children, while it is the choosing of the child to be born into that particular family. Thus each child has three layers with three bodies. It is a combination of Karmic baggage (prarabda) from the subtle body of past lives and hereditary genes (from parents) the gross body and the Atman, causal body. There are three elements in child parent relationship. One the karmic baggage and relationship (samskaras-tendencies) that the children bring into this life, second the hereditary tendencies of the parents through gross body, the third one is the environment that the parents provide as parental dharma towards the child to grow to its full potential. While parents have no control over the first one of karmic baggage, and the second one of hereditary genes, they do have some control on the type of environment (nurturing) they provide to the child. All our focus as parents should be on this variable aspect of nurturing and nourishing the growth and development of the child to be a productive, contributing human being in society and to Divinity, the full potential. The right attitude for parenting is to keep these facts in mind and function accordingly. What the children become is the product of samskaras (fate, prarabda), genes and nurturing. All three play a role. Thus parents who think that everything a child becomes depends on their nurturing is not fully correct, because of the other two factors. Mythology gives several example of this phenomenon. Hiranyakasipu is a Rakshasa that is born with asuric tendencies (bad); however his son Prahlada was born with daivic tendencies (good). Prahlada’s son Virochana was born with asuric tendencies while his son Bali Chakravarthi was born with daivic tendencies. While same parents raised Ravana and Vibhishana, Ravana developed asuric qualities and Vibhishana developed Daivic qualities. We see this in the world now. If five children of same parents, brought up the same way, each one become different way in their mental makeup like Jimmy Carter and his alcoholic brother. Five fingers of the same hand are not similar. No two brothers and sisters are the same. Keeping this in mind is important, so that the parents will not take ownership for good and bad that happens to children and feel elated or guilty depending on how they turn out. Their only responsibility is to provide equal good opportunity as parental dharma to their children to grow as productive children of the society. This is their Grihasta Dharma to the society. What they ultimately become, they do not have control, since other factors of samskaras and prarabda karma comes into picture. The correct attitude to raise children is as custodian of God’s trust. We are a trustee for the children. We are custodian to our children. We need to be good custodians, trustee for God’s trust, our children. This brings an attitude of detachment. We should Love our children, but not own them. If we own them, we own their successes and failures also. This most often brings sorrow like in the case of Dritarastra who forgot this truth and was blinded by mamatva. The first sloka of Bhagavad Gita starts with the word of Dritarastra “Mamaka Pandavachaiva”. This mamakar is responsible for the destruction of his clan and ultimate sorrow and defeat. Similarly Arjuna’s Mamatva is the reason for Arjuna’s vishada and is the prompting for Gita as a solution. Gita runs between Mamatva to Mama Dharma. Similarly each parent has to get away from mamatva and fulfill their mama dharma (parental dharma) with detachment. WHAT IS THE MAMA DHARMA OF PARENTS THEN? PARENTS TO BE GOOD ROLE MODELS: 1. Parents should lead extemporary lives that their children can emulate. 2. Parents should be positive contributors to society. Actions speak louder than words. 3. Parents should work towards the vision of oneness and unity in the world. EDUCATION THAT INCULCATE VALUES AND CHARACTER: 4. Provide educational opportunities for children that give values and bring splendid character in children. End of education is Character. Sign of education is humility and fragrance of education is goodness. Goodness is greater than greatness. Then what is character? Sustained, spontaneous positive behavior over a period time is character. Character is something we do right when nobody is watching. Education should open up the minds of our children. GOOD EXAMPLE: SCRIPTURES: SASTRAS: BIOGRAPHIES: How do we impart this? First by being a good example. Second through study of scriptures and Sastras. Ramayana, Bhagavata, Maha Bharata are such examples. Life histories (biographies) of sages, saints and good people is also a motivating factor. NAMASMARANA: MANTRA: 5. By having children practice namasmarana (Ram,) or a mantra like OM (or panchkshari, astakshri) or Gayatri that will purify their mind and connects to the cosmic knowledge. BHAKTHI AND KARMA YOGA: 6. By encouraging children to have their own shrine and do daily pooja and thus planting a seed of Bhakthi in them. 8. By encouraging them to participate in community service, volunteering and such other altruistic activity. Help them involve in community activism like protection of environment, noise pollution and the like. COMMITMENT: PERSEVERANCE: EXCELLENCE: SELF CONFIDENCE: 9. By creating an enthusiasm and thirst for knowledge and excellence in everything they do. 10. Empower them with responsibility and help them develop self confidence. 11. Help in developing commitment, steadfastness and perseverance in all the things they like to do. POSITIVITY: ONENESS: UNITY: 12. Help them develop a positive attitude for life and living. 13. Help them see unity and oneness in creation. Let them experience connectivity of humanity. REVERENCE: RESPECT: EQUANIMITY: 14. Help them to show respect and reverence to people in their life (mother, father, teachers, and guests) and to all in creation with an attitude of gratitude. 15. Help them see the big purpose and meaning in all the normal ups and downs of life. Help them develop to be proactive instead of being reactive to life events. FRIENDSHIP: CHEERFULNESS: BE HAPPY: 16. Help them to become Stitapragnas. Teach them how to smile, laugh and be happy. 17. Help promote goodness in them with friendliness to all, but keeping friendship with likeminded good people. TRUSTEESHIP: GUARDIANSHIP: CUSTODIANSHIP: BE A FRIEND 18. Be a trustee and a custodian of God’s trust (your children). Be detached like a Lotus in water and mud. Be a good friend when they grow to be young men and women. While the above were my views based on my growth under my parents and as per my understanding of Sanatana Dharma. I humbly invite others comments and experiences so that the readers will be benefitted by several peoples experiences in this difficult area child rearing.

WHAT IS GOD? WHERE IS GOD? HOW DO WE SEE GOD? Dr. Raghavendra S. Prasad, MD June 18, 2013 Most of us have a concept of God as an all powerful person in the sky, overlooking our activities, rewarding us for good deeds and punishing us for bad deeds. We conceptualize him as a judge. Sometimes God is somebody who when prayed takes care of us and gets rid of our troubles. For some God is forgiver of our sins and when surrendered takes care of us like a parent. The common theme in this is a rewarder, punisher, helper, deliverer that is more powerful than us. WHAT IS GOD? “Yad Bhavam Tat Bhavati”, as you think so you become is the upanishadic statement. However we imagine God, that is how they get the response of Divinity. God takes the shape of devotee’s thoughts. “World is a mirror in front of us”. We see ourselves in the world. We see a God that fits to our thoughts. There are four categories of devotees and their God appears to them in four different ways. FOUR KINDS OF DEVOTEES (BY HEIR NATURE): These are Arthi, Ardharthi, Jignasu and Mokshakami. One can start as an Aarthi and ascend up as Jignasu & Mokshakami as in the case of Dhruva. 1. Aarthi: One who calls upon God when in trouble. 2. Ardharthi: One who prays for material wealth & power. 3. Jignasu: Seeker of knowledge. 4. Moksha Kami: Seeker of self realization. Out of these four kinds, Arthi and Ardhathri are the most common type of devotees. However even these devotees after a while get purified and transform into Jignasu and Moksha Kamis. The jignasu and mokshakami finally realize the fullness of Divinity. It is said that “Sathyam, Jnanam, Anatam Brahma”, Truth, Knowledge and Infinite is God. SATHYAM BRAHMA: “Trikala Bhadhyam Sathyam”, Sathyam is something that does not change with time. This unchanging thing is something beyond our senses and should be the finest thing in creation, the very seed of creation, the God particle or Consciousness. All the things that we perceive through our senses change and cannot be this truth. Truth is the unchanging principle, the base (Adhara) of the ever changing world of duality, like the center (eye) of a hurricane. When we further reason, everything in our body undergoes change, except the true “I”, this is not the body, this is not the senses, this is not the mind, this is not the intellect. This is something that is beyond all these, that is in waking, dreaming and deep sleep state without changing and is there as a witness. This is the Atma in us or called Consciousness. JNANAM BRAHMA: Knowledge is God. What is this knowledge? It is also called awareness or witness. This awareness in nature and in us is God. Each cell is aware of its in-built function and responsibility and function for the common good of the body. Similarly in the nature even a blade of grass is aware when the spring comes and blooms. This awareness is God. Omniscience , all knowing awareness is God. Cosmic intelligence is God. WHERE IS GOD? We start with the question where God is and end up questioning where is he not? God is finer than material, finer than senses, finer than mind, finer than intellect and is the finest of all, hence omnipresent, omnipotent and omniscient. ANANTAM BRAHMA: Infinite is God. Infinite is fullness. Fullness is God. Omnipresence is God’s character. All pervasiveness is god’s trait. There is no place where God is not. God is through and through us. God is outside us, inside us and in us. We are like fish swimming in God. God changes from one form to other. All forms are God. All names are God. All energy is God. The unchanging and also the changing is God. The truth and delusion both are God. There is nothing but God. God is infinite and fullness is God. We start our life’s journey from birth with a birth cry “KOHAM”, who am I?. Finally we find out “SOOHAM”, I am that. I am God. This is part of the universal “I” that is God. Hence we realize that we are part of the infinite. Mathematically if a straight-line infinitely prolonged it becomes a circle. God is a circle whose center is everywhere and periphery is nowhere. This means that God is infinite and omnipresent. HOW DO WE SEE HIM? Finest of vibrations of sound cannot be heard through our physical ears. Similarly the finest of the particles cannot be seen through our physical sense of eye. We cannot see air but feel the effects of air. We cannot see God with our physical eye , but feel and experience God’s presence through the effects. This experience comes through the inner eye and inner vision. This experiencing all pervading Divinity through inner vision is called visvaroopa darshan, self-realization, Moksha, Nirvana or sakshtkar. Similarly voice of Divinity is heard as inner voice and this is called Sruthi, Veda, revelation or intuition. The requirement for inner vision and inner voice to manifest is Purity, that is unison of thoughts, words and actions. Once this is experienced, this irreversibly changes our attitude. We develop an attitude of unity and oneness. We develop constant integrated awareness (CIA). We see the whole universe as connected and feel the kinship to all. Our whole perspective changes. Those that attained this vision are jeevan muktas. They are in the world, but off the world. Their mind is in Himalayas and their hands are in the world. World appears like a beautiful playground of God. They enjoy playing their given roles on the stage, as spectator watch themselves and enjoy the actors acting and director’s skill of direction at the same time. This is called witnessing, awareness or integrated vision or living in NOW. STAGES IN KNOWING GOD: There are three distinct stages all of us go through in our relationship with Divinity. Initially we see God away from us as separate, then near us, yet separate and then feel oneness with God. God as separate from us at a distance is called Dwaita, duality, God near us, yet separate is Visistadwaita, qualified non-dualism and oneness with God is Adwaita, non-dualism. DUALISM QUALIFIED NON_DUALISM NON_DUALISM “I am in the light” “ The light is in me” “I am the light”. “I am the servant of God” “I am the son of God” ‘I and my father are one “said Jesus HANUMAN SAID: “When I think I am the body, I am the servant of Rama” (DUALISM) “When I think I am the mind, I am the devotee of Rama” (QUALIFIED NON-DUALISM) “When I think I am the Atma, I and Rama are One” (NON-DUALISM) Each one of us go through these stages of experiencing God. Distantness, nearness and dearness is the gradual progression in our relationship with Divinity. TWO LEVELS OF CONTEMPLATION: From form to formless: In spiritual path contemplation starts with the form aspect of divinity, since mind can only imagine divinity in a form. If a buffalo has to imagine God, it can only imagine God as a huge buffalo. As long as mind is involved, we can contemplate divinity in form only. As we progress in spirituality, we sublimate the mind (ego), and then we can contemplate on formless aspect of divinity as all pervading, all knowing, all powerful divinity beyond form, space and time. Form (idol) represents ideal behind the form, like flag represents the ideal behind the nation. Idol worship is indeed an ideal worship. Goutam Buddha was against idol worship, but his followers started worshipping his idol after his death. For Muslims it is the Kaaba stone in Mecca and for Christians it is the Cross. These are all examples of form (idol) worship. Initially people ascribe divinity to the idol and start praying (Salokya). As the devotee advances in spirituality, he will feel kinship to the ideal behind the idol (Sameepya) then he will start seeing the ideal behind the idol in most of the things around him like Gopikas saw Krishna in the flowers, bushes, trees and everywhere (Sarupya). As devotion reaches its peak maturity, the devotee senses will be suffused with divinity. When he develops this inner vision, his whole world transforms into a beautiful divine tapestry. For him everything is divinity alone (Sayujja). This is the stage of “Sarvam Brahman”, and called Nirakaropasana. A. Sakaropasana: -contemplation with form B. Nirakaropasana: -contemplation without form Hence two forms of worship are not exclusive, but two stages of evolution of worship. While form worship is the beginning, the Nirakaropasana is final stage of this evolution. ALL IS GOD: Though we state that unchanging Truth is God, the changing world derived from unchanging is only an apparent reality like our dream reality. It is like the clouds that come because of sun, obscures the Sun., like the discharge from eye covers the vision of eye. Hence the nature and the nurture (creator) are both God only. There is nothing but God. In nature day in day out we see the cosmic intelligence in action. The grass knows when spring arrives and blooms. Similarly they are several trillions of chemical processes that are happening in our body without our awareness. We lead a life of forgetfulness, though physically awake. Awareness to this cosmic intelligence that is all around us in nature and in us is realization or seeing God. This is how each one of us can experience Divinity by God’s manifestation of cosmic intelligence. In fact we are seeing God all around us every day.

WHO ARE WE AS HINDUS? WHAT ARE OUR STRENGTHS AND WEAKNESSES? HOW DO WE OVERCOME THESE WEAKNESSES? Dr. Raghavendra S. Prasad, MD June 18, 2013 What makes Sanatana Dharma Unique is its basis of direct experience and its inclusivity. These two elements are its two eyes. Because of these two elements; it has withstood the onslaughts of invasions from other cultures and religions. While 45 other ancient cultures flourished and died in time, Hindu culture continue to live and flourish in India and in the world, because of its inclusivity. It is the ultimate refinement of human thought. To say it correctly, it is beyond the human thought, hence its longevity. Everything that is perpetuated by thought is time bound and perishable. It is only the one that transcends the time, space and causation that stands for eternity and beyond time. Sanatana Dharma is anchored in Truth that is beyond time and space. It is much more than a religion. It is the process like the various rivers of religions and also the destination, the Ocean that all these rivers merge into. Rivers may come and go, rivers may flow and dry, but the all inclusive mighty Ocean will never dry and stands by its own strength. What are these strengths that make it an eternal universal religion? It is its very foundation that is eternal beyond time and space. Hinduism is a Vedic Religion. It is based on Vedas. It is not based on a book, a founder, a prophet, a sage or saint or a messiah. It is based on eternal TRUTH. What is this Truth and how does it come into Sanatana Dharma is the next question. TRUTH: Truth by its very definition is something that is unchanging and permanent. The only thing that stands to this definition is God the original eternal principle. The primordial essence of creation out of which this whole universe appears to manifest. That is the Unity principle in the world of apparent diversity. Vedas are the vibrations of cosmic truth. Truth is omniscient, omnipotent and omnipresent. It pervades in the cosmos as all pervading cosmic intelligence in the form of vibration. It is represented by pranava symbol, the OM. People who are able to connect to this frequency of cosmic vibrations, gifted them to the world in the form of mantras. The people who heard these cosmic vibrations are the Rishis (sages) and the mantras that are given to the world are Vedas. Ved means Knowledge. Nobody claimed ownership or copy righted this knowledge since it is the cosmic knowledge and it is freely available to tune in and capture even by others in similar situation today. It is verifiable even today. The only requirement is absolute purity defined as Unison of thoughts, words and deeds, the aim all spiritual Sadhana. DIRECT EXPERIENCE: Thus the first uniqueness of Sanatana Dharma is its emphasis on direct experience. The foundation of Hinduism as a religion is based on direct experience (Vedas, Revelations). It also promotes and encourages the seekers to aim at direct experience. Experience of others is only a basis, but each seeker should not rest until he/she develops this direct experience. This direct experience is called, sakshatkar, revelation, spurana or visvaroopa darshan, realization or nirvana. The experience others could not be our experience. Sanatana dharma insists on direct experience as the goal of spirituality through which one can realize the answer to birth cry “KOHAM” (who am I?). This answer comes in as experience of “SOHAM”, (I am that). INCLUSIVITY: The second most important element of sanatana Dharma is its inclusivity. In all its proclamations the common theme is inclusion, Unity and Oneness. All 4 Vedas are based on the principle of Truth, which is Oneness. Essence of Rig-Veda is “Samatvam”. Essence of Yajur-Veda is “Yajnam”. The essence of Sama-Veda is “Pranavam”. The essence of Atharvana-Veda is “Sangham”. Whether it is Samatvam (Unity, equality), yagnam (Selfless service, common good actions), Pranavam (song, vibration of creation, of oneness) and the Sangham (society) is all about Oneness and Unity. This is the reason why Vedas proclaim “Vasudhaika Kutumbam” (World is one family) and “Loka Samasta Sukhino Bhavantu” (Let all the beings, people in all the worlds be happy). Truth is the foundation, Direct experience and inclusivity are the two eyes of the Hinduism. Our foundation is Truth that is experienced by seers in the past and can be experienced by each seeker directly even now. Once this is experienced then all the scriptures become confirmation to already experienced truth. Till such time the scriptures are only road maps and cannot be destination. Each one is supposed to use the road map created by past successful travelers, travel the path recommended and reach the destination and experience the ultimate bliss. Once one reaches the destination, he/she experiences the oneness and unity in creation and develops an attitude of inclusivity. This inclusivity is the other strength of sanatana dharma. Truth, Direct experience and Inclusivity are the trinity of Hinduism that kept the effulgence of Hinduism in the world and protected it from intentional onslaughts by other religions to conquer and destroy it. While these evangelical and invading religions succeeded in parts of the globe, they miserably failed in front of the three strengths of Hinduism. Let us analyze why? Truth has no boundaries and no enemies. It takes good from all and accepts all even if others do not accept. Gowtam Buddha was a Hindu, revolted against the practice of ritualism, experienced Truth and preached what he realized. While he preached against idol worship and ritualism in addition to compassion and love, his followers after his death worshipped his image and formed a religion called Buddhism. Because of the patronage of the emperors and kings it spread rapidly and almost wiped out Hinduism from India. Then what happened is the incarnation of Adi Shankara with his emphasis on Unity and Oneness (Adwaita), the core principle of Hinduism that revived Hinduism back. How did this happen in practice? Hindus took Buddha’s teachings as also part of the infinite Truth, created room for Buddha on their altars and considered him as the 9th Avatar in 10 incarnations of Vishnu. They took his teachings as truth since love and compassion is part of expressions of Truth. Hindus have a culture of accepting Truth from any source and good from any source. This is their inclusivity and strength. While, Truth, Direct Experience and Inclusivity are our strengths, there are some in us who are raising alarm that this is our weakness and we need to be exclusive like other religions. If something that is so valuable for centuries, some thing that protected us from all these exclusive evangelists and exclusive invasions for so long, should we change those very protective principles? Should we change to exclusiveness like others from our inclusive attitude? We as Hindus have to answer this question by each one of us and decide which way to go. If all our ashrams are filled by westerners attracted by our culture of inclusivity, should we change our basic culture that attracted them in the first place? They come to us because of our inclusivity that they did not find in any other religions. Inclusivity is our strength not our weakness. Then, people can question the issue of recent conversions to Christianity. Think about who are being converted. Majority are the under privileged, illiterate and the tribals. This is because of their ignorance, poverty and their treatment in society, they become vulnerable for exploitation. Food for the hungry, education for the illiterate, money for the poor, jobs for the unemployed and honor for the dishonored, attract them, since it is their immediate need. Somebody is addressing their immediate need and they are being attracted and exploited, not because they have something that Hinduism do not have. WEAKNESSES (IMPURITIES) TO CORRECT: All religions accumulate some garbage over time to its fundamental Truths. Similarly while basic tenants of Sanatana Dharma is absolute Truth, Experience and Inclusivity, as time passed certain impurities joined and accumulated. It is because of this accumulated dogma that our religion is criticized. It is the responsibility of each Hindu to cleanse these impurities that do not belong to Hinduism. I call them the weeds in the field of Hinduism. Let us discuss those weeds and ways to remove them. These are internal weeds that we need to remove. They are within us and if not removed could potentially harm the harvest of Hinduism. 1. LACK OF CLARITY: One of the weeds that cloud the Hindu mind is lack of knowledge of the tenets of Hinduism. The only solution is learning and teaching about Hinduism by all concerned. It should start in each Hindu home. Parents should learn, live their lives accordingly, teach children, and mentor them to be good Hindus. Each temple and community should be gurukulas of Hinduism. This should be the Dharma of each Hindu. 1. Learn, 2. Travel the path, 3. Experience, 4. Teach, 5. Contribute should be PANCHA MARGA, fivefold path of each Hindu. 2. LACK OF UNITY: While our Vedas proclaim Unity and oneness, in practice, we are acting differently. With the fierce competition of globalization each one is thinking about himself and his family more and more and less and less about greater good of the society. We become divided based on caste, language, religion, race, region and the like. As these divisions in society are increasing, we are travelling away from the essential tenants of Hinduism, unity, oneness, inclusivity and Truth. Historically nobody was able to conquer Bharat as long as we were united. It is the rivalry of Jayachandra with Pridhviraj that resulted Ghori’s conquest of Hindustan in 1192. Same story with British and other colonial rulers that ruled India. This is true even today. Individually we excel and collectively we fail. While Dharma talks about greater good principle where in, we need to sacrifice the lower Dharma for the sake of higher Dharma; in practice we do the reverse. We are sacrificing the community for the sake of me and mine. This attitude can only change with proper awareness of what Hindu Dharma stands for. CASTE SYSTEM: Other significant obstacle for this is our deteriorated God given natural Varna system into society created caste system (Kula Vyavasta) by birth. This is what other religions are pointing to us as our weakness and exploiting for conversions to their religions. There is need now to address this squarely and remove this weed from the field of Hinduism. 3. IDENTITY: Identity of who we are is very important for each one of us for self confidence. Self confidence leads to self satisfaction and that leads to self realization. Self confidence is the foundation on which the mansion of self realization is built. We are God first, Humans next, Bharatiyas, Telugus, then our family and ourselves in that order. The work for a better humanity begins with self and the last to receive the benefit is self. This should be the order. Greater good is the principle that Dharma is founded on. This is how our body works. The liver cells, bone cells, blood cells, bone cells and brain cells all derive their nutrition from the body and work harmoniously for the greater good of the body. When a cell or a group of cells forget this greater good principle and work selfishly for itself, then it becomes a cancer cell. Selfishness is cancer and selflessness is health. We should identify ourselves as humans and Hindus then everything else and we should be proud of who we are. A true Hindu is a blessing to the world because of his inclusivity. Indians whether it is Hindus, Muslims or Christians should proudly proclaim that they are proud citizens of Hindustan, Bharat and India. They should proudly declare that they belong to great ancient living Hindu culture , Bharatiya culture and Indian culture, They should proudly proclaim they are from Hindustan, Bharat and India, the most inclusive country with the most inclusive religion.. To summarize we as Hindus have our work cut out for us. First task is to learn and disseminate proper knowledge about Hindu Dharma to all. Second promote unity among Hindus and Hindu organizations. Third to remove the obstacles to unity in Hinduism like caste system. Fourth, we need to promote, project Hindu identity with self confidence and reverence.

EVOLUTION OF CONCEPT OF GOD AND RELIGION DR. RAGHAVENDRA S. PRASAD, MD JUNE 13, 2013 Humans have an innate desire and craving for expansion since their source is infinite. They labeled this infinitude as God that resides externally. Religion caters to the human need for expansion and greater freedom (called God). This is an expansion from limited self to greater self is the evolution of human search for God and evolution of religion. This expansion happened gradually over the centuries in the world from tribal Gods to a One God that is Omnipotent, Omniscient and Omnipresent. TRIBAL GODS: Most ancient people have different deities for different tribes, each proclaiming that their God is superior and more powerful than the others. Then they fought to decide on whose God is superior and victors God was claimed superior over the loser. The Christian crusades of 11th to 13th century, European wars of religion of the 16 the and 17th century, Muslim conquests of 7th to 19th century and the Spanish Reconquuista of 8th to 15th century are the examples of this religious warfare. ONE GOD IN THE HEAVENS: Later on the concept of one God evolved who is powerful, residing in the sky and heaven that is omniscient and omnipotent. He was a distant God that is all powerful and watching over us. GOD IN NATURE: Then evolved the concept of God in the nature that we see daily. God is not only in the sky, but also on earth as cosmic intelligence. God is now closer than before. GOD WITHIN: Further evolution is the concept that God is within each one of us as Atman. This further evolves into a state where we are like fish swimming in the water that is God, which is outside, within and inside us. Thus god and we became inseparable. In this stage Jesus said that the kingdom of heaven is within us. While these concepts evolved over centuries, these concepts repeat itself in humans during each of our spiritual journeys. All religions are paths towards this expansion and freedom towards realization of Divinity. While some religions address some aspects of this progression, the Sanathana Dharma in its doctrines caters to all stages. THE STAGE OF TRIBAL GOD: DISTANT GOD (GOD IN HEAVEN): This stage in Sanatana Dharma is called DUALISM (DWAITA). At this stage God and the devotee are separate. Symbols, Icons of worship, rituals play a big role. Pleasing the God to get blessings becomes an important element. One drawback at this stage is the element of superiority of their symbol of God is very possible because of their ignorance. THE STAGE OF GOD IN SKY AND IN NATURE: In this stage there is some closeness and relationship as son, devotee or kinship with God. This stage is called QUALIFIED NON-DUALISM (VISISTADWAITA). This is an intermediate stage in spiritual progression. I AM GOD: GOD WITHIN ME: This mature stage is full expansion of human potential with an attitude of Oneness and Omnipresent God. God is felt within through and through us. This stage is called NON-DUALITY (ADWAITA). Here are the examples from Vedas, Bible and Ramayana for these 3 states of development. DUALITY QUALIFIED NON-DUALITY NON-DUALITY (DWAITA) (VISTADWAITA) (ADWAITA) I am in the light The light is in me I am the light I am the servant of the Lord I am the son of the Lord Me and my father are one I am the servant of Rama I am the Devotee of Rama I am Atman Rama All religions evolved to cater to the spiritual need of the times, geography. Thus each one is unique with one commonality of destination. All of them help the seeker merge into Divinity. While this is the truth, some religions because of the dogmas that crept into their religions due to self interest and selfishness of leadership claim exclusivity. They thus promote conversion to their religions by giving incentives. . Any religion that claims exclusivity to the Truth and any religion that has one way as one size fits all is a commercial religion or a commercial enterprise that sells its products claiming exclusivity. Any religion that does not believe in Oneness of humanity and acceptance of other religions as legitimate path to Divinity are either not a true follower of their founders of the religion or commercial salesmen of that religion. There are different needs at different stages like same physics is taught in elementary school, college and university differently. Childhood adult and elderly needs are different. Similarly the needs at different stages of spiritual maturity are different. Sanatana Dharma caters to the full spectrum of religious evolution of humans.

UNIQUENESS OF HINDU (INDIAN) CULTURE Dr. Raghavendra S. Prasad, MD June 2, 2013 Thoughts are waves/ each wave form part of the memories of waking state and dreams at night. Sustained memory becomes a habit. Sustained habits become Character either good or bad. Sustained good character of large number of people and their beliefs, attitudes and functioning over a long period of time becomes the culture of that society. Sanatana Dharma is the original name of Hinduism and this is based on Vedas. Vedas are cosmic knowledge, heard by the rishis in their contemplation, as revelations. The culture of India is the culture of Sanatana Dharma that is based on Vedas. GRATITUDE: Vedas proclaim Matru Devo Bhava - Mother is God. Pitru Devo Bhava - father is God, Acharya Devo Bhava - Teacher is God and Atidhi Devo Bhava - Guest is God. All these four statements reflect GRATITUDE to contributors to our life, sustenance and learning. Reverence gratitude and admiration is the hall mark of Vedic culture. INCLUSIVITY AND ONENESS: All four Vedic Mahavakyas point to the ultimate knowledge of oneness. Prajnanam Brahma - Awareness is God. Tatvamasi - That and me are one. Ayamatma Braham - This Atma is God, Aham Brahmasmi - I am God. It proclaims Vasudhaika Kutumbam - the world is one family. Hindu culture reflects this attitude and considers that every speck of creation is permeated by Divinity. This attitude brings in inclusivity which is another attitude of this culture. SELF REALIZATION THROUGH SELF CONFIDENCE: Hindu culture reflects this confidence that we are not an accidental isolated entity and we are part of the oneness in creation. It believes that we are one cell in the body of cosmos. Selfless action for the greater good of society is upheld as a virtue. This brings Self satisfaction which leads to self confidence, leads to self sacrifice, and leads ultimately to self realization. KNOWLEDGE IS THE TRANSFORMER: Adwaita Darsanam Jnanam - Seeing oneness in creation is knowledge, Brahma Vid Brahmaiva Bhavathi - Knower of nature of Divinity becomes God. It puts lot of importance on knowledge. The word Veda comes from Vid, meaning knowledge. Indian culture puts lot of importance to learning. FORGIVENESS AND SACRIFICE: Vedas proclaim Thyaganaike Amrutatva Maanasu - Only through sacrifice one attains immortality. Ultimate sacrifice is the sacrifice of ego. Forgiving and forgetting is a value in this culture. HUMILITY AND MODESTY: While exuberance is a virtue in the west, humility is considered as a virtue in India. Their child raising practices reflect this. Vedas proclaim that end of education is character and sign of education is humility. DIRECT EXPERIENCE: Hinduism is not a book based, a messiah based, a prophet based religion. It is based on direct experience. Vedas that are the basis for Hinduism itself are based on direct experience of Rishis. However it accepts this direct experience is potentially possible to all, through some effort and purifications. Hence Hindu culture does not claim exclusivity for the Truth. It believes that each religion is a different river that merges in the same Ocean of Divinity. This inclusivity is in built in this culture. RESPECT AND REVERENCE FOR ALL OF CREATION AND LIFE: Vedas proclaim Isvara sarva bootanam - God resides in all creatures. Isvara sarva bhotantaratma - God resides as indweller as Atma in each creature. Hence Hindu culture reflects this with non violence (AHIMSA) and respect for all. Majority are vegetarians for the same reason. Non-violence and peace is the undercurrent of Hindu culture. They worship all animals, all rivers, hills, and all the 5 elements of nature. This reflects their attitude of Omnipresence of Divinity. In spite of onslaught of invasions from the Greeks, Muslims, British, French and Portuguese, India kept it’s culture intact. , India has taken good from all these cultures. This speaks to the inclusiveness of this culture. While Babylonian, Egyptian, Roman, Ottoman, Inca cultures lived, flourished and died, the Indian culture still lives. It is the only living ancient culture in the world now. The main reason is its adaptability to take good from all and its inclusivity.

VERIFICATION OF INTUITIVE STATEMENTS For the person who had the intuitive knowledge, he/she does not need to verify because of the clarity that it brings. They will instantly know that has come from cosmic source. Here are the qualities of intuitive knowledge, which is also called revelation or Veda: 1. CLARITY: It brings absolute clarity. 2. BREVITY: it is harp and to the point, like the Vedic Mahavakyas. 3. SELF ILLUMINOUS: It is self explanatory and does not need further interpretation. 4. PROFOUND: It amazes the receiver also who feels in wonder how this has come. He will be a pleasant witness to the happening and feels as a conduit for Divine knowledge flow. Then the question comes when somebody claims to have a revelation, how to determine the truthfulness in the statements. Here are the ways to separate truth from false claims of intuitions: 1. It comes from a person of character. Since purity is a requirement for cosmic knowledge revelation, this is an absolute requirement. 2. The person should be functioning beyond the senses with humility. 3. Statements do not contradict existing earlier knowledge but only builds on it. 4. The truth is verifiable. 5. That knowledge is freely available to all without commercial nature. In addition to these it should satisfy one of these three pramanas 1. Sastra pramana 2. As followed by pious people 3. Atma pramana (when Consciousness is mature). A statement of revelation could be partially true and partially false depending on the degree of purity. If somebody has 80% purity, their intuitive statements are 80% truthful. All harm done to the world, all religious killings result from these partial impurities. Hence we should use our sense of discrimination to separate truth from falsehood and only take in the truth.

LEADERSHIP: In the world 5% lead the 95% that follow. The one that leads is called the leader. At one time the kings or the monarchs used to be the leaders and they used to be guided by the advice of spiritually elevated souls. In the kingdom of Ayodhya, Vasista is such a guru that guided Dasaradha and similarly Sage Suka Guided Janaka. Thus they made sure that the brains are guided by the heart. When mind/ brains rule, egos rule the decisions. When Hearts rule, greater good rules the decisions. Brains think about the popular and cater to the popular desires of people (Priyam). The Heart thinks about what is beneficial to the people and caters to the greater good (Modam) of the people. In today’s world this kind of guidance is lacking and this kind of listeners of advice from spiritually elevated souls is lacking. QUALITIES OF IDEAL LEADERS: Leaders should have five qualities. Creativity, Capability, Connectivity. Goodness and unselfishness, empowerment. 1. CREATIVITY: An ideal leader should be a visionary. He should be able think ahead of times to foresee the needs of tomorrow and plan for that. He should be able to get the most of the people around them. He encourages creativity and encourages development of team work. 2. CAPABILITY: An Ideal leader should be capable to deliver the results. This is the skill needed to lead the team and perform the task. He should have the required knowledge and skills to perform the tasks. 3. CONNECTIVITY: A leader should be able to connect to his following. Followers should have faith and trust in the leader. This generates from consistency in action. 4. GOODNESS: A leader should always aim for greater good of greater number of people. People should be able to communicate with ease. He should be a good listener and problem solver. 5. UNSELFISHNESS: A leader should be unselfish and should always think beyond self. Fearlessness and strength comes from unselfishness. 6. EMPOWERMENT: A good leader identifies good human resource to do the tasks at hand for various tasks and delegates tasks. Periodically discusses and guides the team players as needed. TYPES F LEADERS: There are three kinds of leaders by their gunas and karmas, the Tamasic, Rajasic and Satwic. 1. TAMASIC LEADER: A leader with no vision, capability creativity or connectivity becomes one though hierarchy or by chance. He delegates all his responsibilities to others without giving the clear guidelines. He is the most inefficient leader and is detrimental to the society. 2. RAJASIC LEADER: This is the most common type. He does everything for name and fame. These are the ones who feel that winning at any cost is important. They do not hesitate to compromise people or country for personal benefit. They tend to be autocratic and authoritarian. They make decisions without seeking inputs from others. Hence their decisions tend to be less creative. They only think about the present with no vision of the big picture. They tend to be autocratic and authoritative. They tend to micromanage and stifle creativity. They consider others with vision as competition and try to curtail their prominence to the detriment of society. Me and my family first and everything is next is their policy. 3. SATWIC LEADER: This is the ideal kind of leader with a vision, fore thought, thinks about greater good and unity in all actions. He identifies the right people for the right tasks and delegates, seeks input and when needed takes tough decisions without wavering. These tend to be democratic or participative leaders. They understand human nature and build systems to benefit the society. In this Satwic type leader there are three types: They have some level of spiritual maturity that brigs clarity in thinking. INFORMATIONAL LEADER: This is the kind of satwic leader who is good in communicating the tasks at hand and disseminate that information to greater number of people. INSPIRATIONAL LEADER: This kind of satwic leader inspires large number of people towards the national tasks. They were very clear in their thinking and transmit this clarity to the masses. They are very passionate about their tasks and yet good listeners. TRANSFORMATIONAL LEADER: This kind is rare. These are the satwic leaders who developed spiritual maturity within and have their heart run their minds. These leaders transform the societies even after their death. Gandhi is the typical example of this kind of leadership. All leaders may or may not have all these qualities. But a good leader even if he/she does not have these qualities to start with takes advice from spiritually mature advisors to fill the gap on clarity to do greater good to the society. Ultimately this should be the objective of all leaders. Leaders, who do not realize this, disgrace themselves, their teams, their cause and society. Those who aspire for leadership in society should first learn to be the servants of society, decrease their egos and then enter the arena of leadership with service to the society. “KINKARUDU KANIDE SANKARUDU KALEDU”. Hanuman is the great example. He said in answer to a question that when he thinks he is the body, he was the servant of Rama, when he thinks he was the mind, he was the devotee of Rama and when he thinks he was the Atman, he is the Atma Rama. A true leader should function at all these three levels with people and country. He should be the servant of the people, devotee of the task given and should be one with the country.