Mutual Appreciation
Tremendous confusion can exist within the family if the man and the woman think that they are the same and are flowing through the same areas of the external mind. The only area that they should flow through together is the sushumna, the spiritual. And when they are both intently in the intuitive mind, they will unravel deep and profound things together. She is in the home, making things nice for him. When he returns from his mental involvements in the world, it is up to him to get out of the intellectual mind and into the spiritual currents of his superconsciousness in order to communicate with her at all, other than on a subconscious, physical or materialistic level.
For harmony to prevail between a man and a woman, he has to live fully within his own nature, and she has to live fully within her own nature. Each is king and queen of their respective realms. If each respects the uniqueness of the other, then a harmonious condition in the home exists.
A good rule to remember: the man does not discuss his intellectual business problems with his wife, and she does not work outside the home. He solves his problems within himself or discusses them with other men. When he has a problem, he should go to an expert to solve it, not bring it home to talk over. If he does, the forces in the home become congested. The children yell and scream and cry. A contemplative home where the family can meditate has to have that uplifting, temple-like vibration. In just approaching it, the sushumna current of the man should withdraw awareness from the pingala current deep within. That is what the man can do when he is the spiritual head of the home.
A woman depends on a man for physical and emotional security. She depends on herself for her inner security. He is the guide and the example. A man creates this security by setting a positive spiritual example. When she sees him in meditation, and sees light around his head and light within his spine, she feels secure. She knows that his intuition is going to direct his intellect. She knows he will be decisive, fair, clear-minded in the external world. She knows that when he is at home, he turns to inner and more spiritual things. He controls his emotional nature and he does not scold her if she has a hard time controlling her emotional nature, because he realizes that she lives more in the ida force and goes through emotional cycles. In the same way, she does not scold him if he is having a terrible time intellectually solving several business problems, because she knows he is in the intellectual force, and that is what happens in that realm of the mind. She devotes her thought and energies to making the home comfortable and pleasant for him and for the children. He devotes his thought and energies to providing sustenance and security for that home.
The man seeks understanding through observation. The woman seeks harmony through devotion. He must observe what is going on within the home, not talk too much about it, other than to make small suggestions, with much praise and virtually no criticism. He must remember that his wife is making a home for him, and he should appreciate the vibration she creates. If he is doing well in his inner life, is steady and strong, and she is devoted, she will flow along in inner life happily also. She must strive to be one with him, to back him up in his desires and his ambitions and what he wants to accomplish in the outside world. This makes him feel strong and stand straight with head up. She can create a successful man of her husband very easily by using her wonderful intuitive powers. Together they make a contemplative life by building the home into a temple-like vibration, so blissful, so uplifting.
Source K.H.M
Thursday, January 17, 2008
Ahimsa in Business.
I was once asked for my insights on applying ahimsa in the business world. Ahimsa in business is taught in a reverse way on American television: Titans, The West Wing, Dynasty, Falcon Crest, Dallas, LA Law--popular shows of our time. Their scriptwriters promoted himsa, injuriousness, in business--"Save the Falcon Crest farm at any cost, save South Fork, save the corporation." Now the national news media reports attempts to save Microsoft, save the tobacco industry, save the hand gun manufacturers. The fight is on, and real-life court battles have taken the place of TV sitcoms which have long since been off the air. In both the TV and the real-life conflicts, whatever you do to your competitor is OK because it's only business. The plots weave in and out, with one scene of mental and emotional cruelty after another.
The Hindu business ethic is very clear. As the weaver Tiruvalluvar said, "Those businessmen will prosper whose business protects as their own the interests of others" (Tirukural 120). We should compete by having a better product and better methodologies of promoting and selling it, not by destroying our competitor's product and reputation. Character assassination is not part of ahimsa. It reaps bad benefits to the accusers. That is practiced by many today, even by Hindus who are off track in their perceptions of ahimsa. Hindus worldwide must know that American television is not the way business should be practiced. As some people teach you what you should do and other people teach you what you should not do, the popular television programs mentioned above clearly teach us what we should not do. The principles of ahimsa and other ethical teachings of Hinduism show us a better way.
Many corporations today are large, in fact larger than many small countries. Their management is like the deceptive, deceitful, arrogant, domineering king, or like the benevolent religious monarch, depending on whether there are people of lower consciousness or higher consciousness in charge. Cities, districts, provinces, counties, states and central governments all have many laws for ethical business practices, and none of those laws permit unfair trade, product assassination or inter-business competitive fights to the death. Each business is dharmically bound to serve the community, not take from the community like a vulture. When the stewardships of large corporations follow the law of the land and the principles of ahimsa, they put their energies into developing better products and better community service. When the leadership has a mind for corporate espionage, its energies are diverted, the products suffer and so does customer relations. The immediate profits in the short term might be gratifying, but in the long run, profits gained from wrong-doings are generally spent on wrong-doings.
Ahimsa always has the same consequences. And we know these benefits well. Himsa always has the same consequences, too. It develops enemies, creates unseemly karmas which will surely return and affect the destiny of the future of the business enterprise. The perfect timing needed for success is defeated by inner reactions to the wrong-doings. A business enterprise which bases its strategies on hurtfulness cannot in good judgment hire employees who are in higher consciousness, lest they object to these tactics. Therefore, they attract employees who are of the same caliber as themselves, and they all practice himsa among one another. Trickery, deceitfulness and deception are of the lower nature, products of the methodology of performing himsa, hurtfulness, mentally and emotionally. The profits derived from himsa policies are short-term and ill-spent. The profits derived from ahimsa policies are long-term and well spent.
Source K.H.M
I was once asked for my insights on applying ahimsa in the business world. Ahimsa in business is taught in a reverse way on American television: Titans, The West Wing, Dynasty, Falcon Crest, Dallas, LA Law--popular shows of our time. Their scriptwriters promoted himsa, injuriousness, in business--"Save the Falcon Crest farm at any cost, save South Fork, save the corporation." Now the national news media reports attempts to save Microsoft, save the tobacco industry, save the hand gun manufacturers. The fight is on, and real-life court battles have taken the place of TV sitcoms which have long since been off the air. In both the TV and the real-life conflicts, whatever you do to your competitor is OK because it's only business. The plots weave in and out, with one scene of mental and emotional cruelty after another.
The Hindu business ethic is very clear. As the weaver Tiruvalluvar said, "Those businessmen will prosper whose business protects as their own the interests of others" (Tirukural 120). We should compete by having a better product and better methodologies of promoting and selling it, not by destroying our competitor's product and reputation. Character assassination is not part of ahimsa. It reaps bad benefits to the accusers. That is practiced by many today, even by Hindus who are off track in their perceptions of ahimsa. Hindus worldwide must know that American television is not the way business should be practiced. As some people teach you what you should do and other people teach you what you should not do, the popular television programs mentioned above clearly teach us what we should not do. The principles of ahimsa and other ethical teachings of Hinduism show us a better way.
Many corporations today are large, in fact larger than many small countries. Their management is like the deceptive, deceitful, arrogant, domineering king, or like the benevolent religious monarch, depending on whether there are people of lower consciousness or higher consciousness in charge. Cities, districts, provinces, counties, states and central governments all have many laws for ethical business practices, and none of those laws permit unfair trade, product assassination or inter-business competitive fights to the death. Each business is dharmically bound to serve the community, not take from the community like a vulture. When the stewardships of large corporations follow the law of the land and the principles of ahimsa, they put their energies into developing better products and better community service. When the leadership has a mind for corporate espionage, its energies are diverted, the products suffer and so does customer relations. The immediate profits in the short term might be gratifying, but in the long run, profits gained from wrong-doings are generally spent on wrong-doings.
Ahimsa always has the same consequences. And we know these benefits well. Himsa always has the same consequences, too. It develops enemies, creates unseemly karmas which will surely return and affect the destiny of the future of the business enterprise. The perfect timing needed for success is defeated by inner reactions to the wrong-doings. A business enterprise which bases its strategies on hurtfulness cannot in good judgment hire employees who are in higher consciousness, lest they object to these tactics. Therefore, they attract employees who are of the same caliber as themselves, and they all practice himsa among one another. Trickery, deceitfulness and deception are of the lower nature, products of the methodology of performing himsa, hurtfulness, mentally and emotionally. The profits derived from himsa policies are short-term and ill-spent. The profits derived from ahimsa policies are long-term and well spent.
Source K.H.M
Tuesday, January 15, 2008
The Role of Wife and Mother.
When the wife has problems in fulfilling her womanly duties, stri dharma, it is often because the husband has not upheld his duty nor allowed her to fulfill hers. When he does not allow her to, or fails to insist that she perform her stri dharma and give her the space and time to do so, she creates kukarmas which are equally shared by him. This is because the purusha karmic duty and obligation of running a proper home naturally falls upon him, as well as upon her. So, there are great penalties to be paid by the man, husband and father for failure to uphold his purusha dharma.
Of course, when the children "go wrong" and are corrected by the society at large, both husband and wife suffer and equally share in the kukarmas created by their offspring. In summary, the husband took the wife into his home and is therefore responsible for her well-being. Together they bring the children into their home and are responsible for them spiritually, socially, culturally, economically, as well as for their education.
What does it mean to be the spiritual head of the house? He is responsible for stabilizing the pranic forces, both positive, negative and mixed. When the magnetic, materialistic forces become too strong in the home, or out of proper balance with the others, he has to work within himself in early morning sadhana and deep meditation to bring through the spiritual forces of happiness, contentment, love and trust. By going deep within himself, into his soul nature, by living with Siva, he uplifts the spiritual awareness of the entire family into one of the higher chakras. How does he accomplish this? Simply by moving his own awareness into a chakra higher than theirs. The awareness of his family follows his living example.
The family woman has to be a good mother. To achieve this, she has to learn to flow her awareness with the awareness of the children. She has been through the same series of experiences the children are going through. She intuits what to do next. As a mother, she fails only if she neglects the children, takes her awareness completely away, leaving the children to flounder. But if she stays close, attends to each child's needs, is there when he or she cries or comes home from school, everything is fine. The child is raised perfectly. This occurs if the wife stays in the home, stabilizing the domestic force field, where she is needed most, allowing the husband to be the breadwinner and stabilizer of the external force field, which is his natural domain.
Source K.H.M
When the wife has problems in fulfilling her womanly duties, stri dharma, it is often because the husband has not upheld his duty nor allowed her to fulfill hers. When he does not allow her to, or fails to insist that she perform her stri dharma and give her the space and time to do so, she creates kukarmas which are equally shared by him. This is because the purusha karmic duty and obligation of running a proper home naturally falls upon him, as well as upon her. So, there are great penalties to be paid by the man, husband and father for failure to uphold his purusha dharma.
Of course, when the children "go wrong" and are corrected by the society at large, both husband and wife suffer and equally share in the kukarmas created by their offspring. In summary, the husband took the wife into his home and is therefore responsible for her well-being. Together they bring the children into their home and are responsible for them spiritually, socially, culturally, economically, as well as for their education.
What does it mean to be the spiritual head of the house? He is responsible for stabilizing the pranic forces, both positive, negative and mixed. When the magnetic, materialistic forces become too strong in the home, or out of proper balance with the others, he has to work within himself in early morning sadhana and deep meditation to bring through the spiritual forces of happiness, contentment, love and trust. By going deep within himself, into his soul nature, by living with Siva, he uplifts the spiritual awareness of the entire family into one of the higher chakras. How does he accomplish this? Simply by moving his own awareness into a chakra higher than theirs. The awareness of his family follows his living example.
The family woman has to be a good mother. To achieve this, she has to learn to flow her awareness with the awareness of the children. She has been through the same series of experiences the children are going through. She intuits what to do next. As a mother, she fails only if she neglects the children, takes her awareness completely away, leaving the children to flounder. But if she stays close, attends to each child's needs, is there when he or she cries or comes home from school, everything is fine. The child is raised perfectly. This occurs if the wife stays in the home, stabilizing the domestic force field, where she is needed most, allowing the husband to be the breadwinner and stabilizer of the external force field, which is his natural domain.
Source K.H.M
What Is a Saint, a Sage and a Satguru?
Saints, devoid of ego, reflect the peace, humility and purity of a devout life. Sages, though perfectly liberated, may outwardly appear detached and ordinary. Satgurus, also fully enlightened, guide others on the path. Aum.
The saints, or sants, of Hinduism are honored as exemplars of our faith. Often living the householder dharma, they teach us how to act and how to serve the Gods. The purity of the saint's heart is evident in his or her words and deportment. There are others in our religion who are inwardly pure and awakened, but who do not outwardly display their attainment. These are known as sages and often live as secluded munis or wander as homeless mendicants, remaining aloof from the world. Satgurus are the masterful guides and mystical awakeners who bring us into the fullness of spiritual life. They are initiated swamis of recognized spiritual lineages. Sages and satgurus are the most honored among holy men, beings of the highest attainment. Both are unmarried renunciates. Sages are generally nirvanis, reposing within their realization; satgurus are upadeshis, actively guiding others to Truth. The Vedas offer this praise, "We celebrate with dedicated acts the greatness of the illustrious supermen amidst enlightened persons, who are pure, most wise, thought-inspirers, and who enjoy both kinds of our oblations--physical and spiritual." Aum Namah Sivaya.
Source K.H.M
Saints, devoid of ego, reflect the peace, humility and purity of a devout life. Sages, though perfectly liberated, may outwardly appear detached and ordinary. Satgurus, also fully enlightened, guide others on the path. Aum.
The saints, or sants, of Hinduism are honored as exemplars of our faith. Often living the householder dharma, they teach us how to act and how to serve the Gods. The purity of the saint's heart is evident in his or her words and deportment. There are others in our religion who are inwardly pure and awakened, but who do not outwardly display their attainment. These are known as sages and often live as secluded munis or wander as homeless mendicants, remaining aloof from the world. Satgurus are the masterful guides and mystical awakeners who bring us into the fullness of spiritual life. They are initiated swamis of recognized spiritual lineages. Sages and satgurus are the most honored among holy men, beings of the highest attainment. Both are unmarried renunciates. Sages are generally nirvanis, reposing within their realization; satgurus are upadeshis, actively guiding others to Truth. The Vedas offer this praise, "We celebrate with dedicated acts the greatness of the illustrious supermen amidst enlightened persons, who are pure, most wise, thought-inspirers, and who enjoy both kinds of our oblations--physical and spiritual." Aum Namah Sivaya.
Source K.H.M
DO NOT INDULGE INTO UNRIGHTEOUS ACTS.
In every country there is the army, the navy, air force, police, the protectors of the country, the collective force of citizens that keep a country a country. This is dharma. In protection of family and nation, in armies and police forces which give security, it is indeed dharmic for kshatriyas to do their lawful duty, to use necessary force, even lethal force. But for this collective force of protectors, of peacemakers, of peacekeepers--which includes the law courts and the central administrative authorities who oversee the courts, the armies, the navies, the air force--would the priests be able to function? Would the businessmen be able to acquire and sell their goods? Would the farmers be able to plant their crops and harvest them? Could the children play fearlessly in the streets and countryside? No. The answer is obvious.
Those who take law into their own hands in the name of dharma, citing their case upon the Mahabharata, are none but the lawbreakers, anarchists, the arsonists, the terrorists. The Mahabharata gives no permission for anarchy. The Mahabharata gives no permission for terrorism. The Mahabharata gives no permission for looting and diluting the morals of society through prostitution, running drugs and the selling and buying of illegal arms. The Pandavas, the heroes of this ancient epic, were not rabble rousers. They were not inciting riots. Nor were they participating in extortion to run their war. Nor were they participating in the sale of drugs to finance their war. Nor were they participating in prostitution to win their war. Nor were they participating in enlisting women to help them fight their war. Nor were they having children learn to snare their victims.
Yes, dharma does extend to protecting one's country. But does it extend to taking a country from another, or to stealing lands? Were the Pandavas trying to do this? No, of course not. They were only protecting the status quo to remain sovereign over their kingdom. Let us not presume to take the Mahabharata and Ramayana as permission to do whatever one wants to do, for any cause whatsoever. Simply because it is said in certain Hindu texts that Krishna lied, stole some butter and dallied with the maidens does not give permission to the ordinary person to lie anytime he wants to, steal anytime he wants to or be promiscuous anytime he wants to and perhaps make all this a way of life. This definitely is not dharma. It is lawlessness, blatant lawlessness. In the modern age, to create a nation or even a business enterprise upon the death of another, upon lands confiscated, stolen, illegally acquired, usurped from another's realm, is definitely not Hindu dharma, and this is not Mahabharata.
Source K.H.M
In every country there is the army, the navy, air force, police, the protectors of the country, the collective force of citizens that keep a country a country. This is dharma. In protection of family and nation, in armies and police forces which give security, it is indeed dharmic for kshatriyas to do their lawful duty, to use necessary force, even lethal force. But for this collective force of protectors, of peacemakers, of peacekeepers--which includes the law courts and the central administrative authorities who oversee the courts, the armies, the navies, the air force--would the priests be able to function? Would the businessmen be able to acquire and sell their goods? Would the farmers be able to plant their crops and harvest them? Could the children play fearlessly in the streets and countryside? No. The answer is obvious.
Those who take law into their own hands in the name of dharma, citing their case upon the Mahabharata, are none but the lawbreakers, anarchists, the arsonists, the terrorists. The Mahabharata gives no permission for anarchy. The Mahabharata gives no permission for terrorism. The Mahabharata gives no permission for looting and diluting the morals of society through prostitution, running drugs and the selling and buying of illegal arms. The Pandavas, the heroes of this ancient epic, were not rabble rousers. They were not inciting riots. Nor were they participating in extortion to run their war. Nor were they participating in the sale of drugs to finance their war. Nor were they participating in prostitution to win their war. Nor were they participating in enlisting women to help them fight their war. Nor were they having children learn to snare their victims.
Yes, dharma does extend to protecting one's country. But does it extend to taking a country from another, or to stealing lands? Were the Pandavas trying to do this? No, of course not. They were only protecting the status quo to remain sovereign over their kingdom. Let us not presume to take the Mahabharata and Ramayana as permission to do whatever one wants to do, for any cause whatsoever. Simply because it is said in certain Hindu texts that Krishna lied, stole some butter and dallied with the maidens does not give permission to the ordinary person to lie anytime he wants to, steal anytime he wants to or be promiscuous anytime he wants to and perhaps make all this a way of life. This definitely is not dharma. It is lawlessness, blatant lawlessness. In the modern age, to create a nation or even a business enterprise upon the death of another, upon lands confiscated, stolen, illegally acquired, usurped from another's realm, is definitely not Hindu dharma, and this is not Mahabharata.
Source K.H.M
Sunday, January 13, 2008
For Spiritual Leadership-You need a Spiritual Master undoubtedly.
Who is the spiritual leader of the house? The man or the woman? Dancing with Siva states: "The husband is, first, an equal participant in the procreation and upbringing of the future generation. Second, he is the generator of economic resources necessary for society and the immediate family. The husband must be caring, understanding, masculine, loving, affectionate, and an unselfish provider, to the best of his ability and through honest means. He is well equipped physically and mentally for the stress and demands placed upon him. When he performs his dharma well, the family is materially and emotionally secure. Still, he is not restricted from participation in household chores, remembering that the home is the wife's domain and she is its mistress."
If this happens, everything works out naturally in the home in a very harmonious way. If this does not occur, then the pranic forces do not flow as well for the family. Why? Because the stabilizing influence of the pranas, under control and well balanced, has not come to pass. As a result, there can be no effective invoking of God, Gods and guru. Arguments, rude and harsh words fly back and forth, children are maltreated, and backbiting of the husband, relatives, friends and neighbors is not uncommon. Adultery with prostitutes or casual pickups tempt, distract and burden the husband with guilt, especially during his wife's monthly retreat and during pregnancy. The life of a family going through such karmas is chaos. The children, who modern psychiatrists and ancient seers say are guided by the example of their parents, are thrown overboard, as from a ship they safely boarded with full confidence. Reality points out that there are no, never have been, nor ever will be, delinquent children. Delinquent parents are the culprits--"the parents are what is wrong with society; children are only guilty of being guided by their example."
The wise men of ancient times understood how the pranic life forces flow within man and woman. They knew that the family man's being in the sushumna current stabilizes the forces of the home. If he is meditating and going within himself, his wife will not have to meditate as much. She and the children will go within to their Divinity automatically on the power of his meditation. If he radiates peace, Divinity and confidence, they will too, without trying, without even being conscious of it.
One thing to remember: the family man is the guru of his household. If he wants to find out how to be a good guru, he just has to observe his own satguru, that is all he has to do. He will learn through observation. Often this is best accomplished by living in the guru's ashram periodically to perform sadhana and service. Being head of his home does not mean he is a dominant authority figure, arrogantly commanding unconditional obedience, such as Bollywood and Hollywood portrays. No. He must assume full responsibility for his family and guide subtly and wisely, with love always flowing. This means that he must accept the responsibility for the conditions in the home and for the spiritual training and unfoldment of his wife and children. This is his purusha dharma. To not recognize and follow it is to create much kukarma, bad actions bringing back hurtful results to him in this or another life.
Source K.H.M
Who is the spiritual leader of the house? The man or the woman? Dancing with Siva states: "The husband is, first, an equal participant in the procreation and upbringing of the future generation. Second, he is the generator of economic resources necessary for society and the immediate family. The husband must be caring, understanding, masculine, loving, affectionate, and an unselfish provider, to the best of his ability and through honest means. He is well equipped physically and mentally for the stress and demands placed upon him. When he performs his dharma well, the family is materially and emotionally secure. Still, he is not restricted from participation in household chores, remembering that the home is the wife's domain and she is its mistress."
If this happens, everything works out naturally in the home in a very harmonious way. If this does not occur, then the pranic forces do not flow as well for the family. Why? Because the stabilizing influence of the pranas, under control and well balanced, has not come to pass. As a result, there can be no effective invoking of God, Gods and guru. Arguments, rude and harsh words fly back and forth, children are maltreated, and backbiting of the husband, relatives, friends and neighbors is not uncommon. Adultery with prostitutes or casual pickups tempt, distract and burden the husband with guilt, especially during his wife's monthly retreat and during pregnancy. The life of a family going through such karmas is chaos. The children, who modern psychiatrists and ancient seers say are guided by the example of their parents, are thrown overboard, as from a ship they safely boarded with full confidence. Reality points out that there are no, never have been, nor ever will be, delinquent children. Delinquent parents are the culprits--"the parents are what is wrong with society; children are only guilty of being guided by their example."
The wise men of ancient times understood how the pranic life forces flow within man and woman. They knew that the family man's being in the sushumna current stabilizes the forces of the home. If he is meditating and going within himself, his wife will not have to meditate as much. She and the children will go within to their Divinity automatically on the power of his meditation. If he radiates peace, Divinity and confidence, they will too, without trying, without even being conscious of it.
One thing to remember: the family man is the guru of his household. If he wants to find out how to be a good guru, he just has to observe his own satguru, that is all he has to do. He will learn through observation. Often this is best accomplished by living in the guru's ashram periodically to perform sadhana and service. Being head of his home does not mean he is a dominant authority figure, arrogantly commanding unconditional obedience, such as Bollywood and Hollywood portrays. No. He must assume full responsibility for his family and guide subtly and wisely, with love always flowing. This means that he must accept the responsibility for the conditions in the home and for the spiritual training and unfoldment of his wife and children. This is his purusha dharma. To not recognize and follow it is to create much kukarma, bad actions bringing back hurtful results to him in this or another life.
Source K.H.M
Friday, January 11, 2008
Total Vegetarianism is A Must.
The Urgency of Vegetarianism
Nonviolence should be clearly defined to include not
only killing, but also causing injury physically,
mentally or emotionally--even in the most subtle ways.
We can injure ourselves, we can injure our
environment, we can injure nature's other creatures
and thus be a source of pain and sorrow. Or we can
live a harmless life and be a source of healing and
joy. My satguru instructed, "Do good to all. God is
there within you. Don't kill. Don't harbor anger."
Vegetarianism is a natural and obvious way to live
with a minimum of hurt to other beings. Hindu
scripture speaks clearly and forcefully on
vegetarianism. The Yajur Veda (36.18. ve, p. 342)
calls for kindliness toward all creatures living on
the Earth, in the air and in the water. The beautiful
Tirukural, a widely-read 2,200-year-old masterpiece of
ethics, speaks of conscience: "When a man realizes
that meat is the butchered flesh of another creature,
he will abstain from eating it" (257). The Manu
Samhita advises: "Having well considered the origin of
flesh and the cruelty of fettering and slaying
corporeal beings, let one entirely abstain from eating
flesh," and "When the diet is pure, the mind and heart
are pure." In the yoga-infused verses of the
Tirumantiram warning is given of how meat-eating holds
the mind in gross, adharmic states: "The ignoble ones
who eat flesh, death's agents bind them fast and push
them quick into the fiery jaws of the lower worlds"
(199).
Vegetarianism is very important. In my fifty years of
ministry, it has become quite evident that vegetarian
families have far fewer problems than those who are
not vegetarian. The abhorrence of killing of any kind
leads quite naturally to a vegetarian diet. If you
think about it, the meat-eater is participating
indirectly in a violent act against the animal
kingdom. His desire for meat drives another man to
kill and provide that meat. The act of the butcher
begins with the desire of the consumer. When his
consciousness lifts and expands, he will abhor
violence and not be able to even digest the meat, fish
and eggs he was formerly consuming. India's greatest
saints have confirmed that one cannot eat meat and
live a peaceful, harmonious life. Man's appetite for
meat inflicts devastating harm on the Earth itself,
stripping its precious forests to make way for
pastures. The opposite of causing injury to others is
compassion and love for all beings. The Tirukural
(251) puts it nicely: "How can he practice true
compassion who eats the flesh of an animal to fatten
his own flesh?"
If children are raised as vegetarians, every day they
are exposed to noninjury as a principle of peace and
compassion. Every day they are growing up, they are
remembering and being reminded to not kill. They won't
even kill another creature to feed themselves. And if
you won't kill another creature to feed yourself, then
when you grow up you will be much less likely to
injure people.
There are other ways that we as individuals or
institutions can responsibly promote nonviolence. Make
a list of all the things you have purchased in the
last six months that bring harm to humans, animals,
fish, fowl and other sentient beings. Read the labels
on simple things like glue or soap and scratch off the
list all the things that contribute to violent acts or
aid in the destruction of the planet. Then find the
willpower to not, for convenience sake, fall back into
purchasing these things again.
Source K.H.M
The Urgency of Vegetarianism
Nonviolence should be clearly defined to include not
only killing, but also causing injury physically,
mentally or emotionally--even in the most subtle ways.
We can injure ourselves, we can injure our
environment, we can injure nature's other creatures
and thus be a source of pain and sorrow. Or we can
live a harmless life and be a source of healing and
joy. My satguru instructed, "Do good to all. God is
there within you. Don't kill. Don't harbor anger."
Vegetarianism is a natural and obvious way to live
with a minimum of hurt to other beings. Hindu
scripture speaks clearly and forcefully on
vegetarianism. The Yajur Veda (36.18. ve, p. 342)
calls for kindliness toward all creatures living on
the Earth, in the air and in the water. The beautiful
Tirukural, a widely-read 2,200-year-old masterpiece of
ethics, speaks of conscience: "When a man realizes
that meat is the butchered flesh of another creature,
he will abstain from eating it" (257). The Manu
Samhita advises: "Having well considered the origin of
flesh and the cruelty of fettering and slaying
corporeal beings, let one entirely abstain from eating
flesh," and "When the diet is pure, the mind and heart
are pure." In the yoga-infused verses of the
Tirumantiram warning is given of how meat-eating holds
the mind in gross, adharmic states: "The ignoble ones
who eat flesh, death's agents bind them fast and push
them quick into the fiery jaws of the lower worlds"
(199).
Vegetarianism is very important. In my fifty years of
ministry, it has become quite evident that vegetarian
families have far fewer problems than those who are
not vegetarian. The abhorrence of killing of any kind
leads quite naturally to a vegetarian diet. If you
think about it, the meat-eater is participating
indirectly in a violent act against the animal
kingdom. His desire for meat drives another man to
kill and provide that meat. The act of the butcher
begins with the desire of the consumer. When his
consciousness lifts and expands, he will abhor
violence and not be able to even digest the meat, fish
and eggs he was formerly consuming. India's greatest
saints have confirmed that one cannot eat meat and
live a peaceful, harmonious life. Man's appetite for
meat inflicts devastating harm on the Earth itself,
stripping its precious forests to make way for
pastures. The opposite of causing injury to others is
compassion and love for all beings. The Tirukural
(251) puts it nicely: "How can he practice true
compassion who eats the flesh of an animal to fatten
his own flesh?"
If children are raised as vegetarians, every day they
are exposed to noninjury as a principle of peace and
compassion. Every day they are growing up, they are
remembering and being reminded to not kill. They won't
even kill another creature to feed themselves. And if
you won't kill another creature to feed yourself, then
when you grow up you will be much less likely to
injure people.
There are other ways that we as individuals or
institutions can responsibly promote nonviolence. Make
a list of all the things you have purchased in the
last six months that bring harm to humans, animals,
fish, fowl and other sentient beings. Read the labels
on simple things like glue or soap and scratch off the
list all the things that contribute to violent acts or
aid in the destruction of the planet. Then find the
willpower to not, for convenience sake, fall back into
purchasing these things again.
Source K.H.M
Thursday, January 10, 2008
Parting shot
Meaning
A final remark, usually cutting or derogatory, made just before departing.
Origin
A 'parting shot' is now a metaphorical term but it clearly alludes to the shooting of weapons. The first such literal reference that I've come across is in the writings of John McLeod, who was surgeon of His Majesty's Ship Alceste. McLeod includes this comment in A Narrative of a Voyage to The Yellow Sea, 1818:
The consort, firing a parting shot, bore up round the north end of the island, and escaped.
The figurative use of the phrase comes not much later, in the records of the Religious Society of Friends (The Quakers) - The Friend or, Advocate of Truth, 1828:
I think it would be much more becoming..., if you could separate without giving each other a parting shot. If you could but use this short sentence, "we cannot agree and therefore we separate."
That derivation of 'parting shot' appears to be very simple and straightforward. Not so fast; enter the Parthians and their 'Parthian shots'. The Partians were an ancient race who lived in north-east Persia. They were renowned archers and horsemen and were known for their practice of confusing the enemy by pretending to flee and firing arrows backwards while retreating - not the easiest thing to do on a galloping horse. The tactic must have been successful as in first century B.C. Parthia stretched from the Euphrates to the Indus rivers, covering most of what is now Iran, Iraq and Afghanistan.
The Parthians' reputation was well known to English-speaking scholars in the 16th and 17th centuries. For example, Samuel Butler makes a specific reference to their battle tactic in An Heroical Epistle of Hudibras to His Lady, 1678:
You wound, like Parthians, while you fly, And kill with a retreating eye.
The use of the actual term 'Parthian shot' comes rather later. As with 'parting shot', the literal use comes first. That is found in A Tour in India, the account of a Captain Mundy, who was Aide-de-Camp to Lord Combermere during a shooting trip to India in 1832. With all the bravery of those who now club baby seals to death, Mundy describes his heroic encounter with a tiger:
Out rushed a little cub tiger of about three months, and charged me so courageously that my elephant took to her heels. I made a successful Parthian shot with my favourite Joe Manton [shotgun], and slew my determined little pursuer.
The metaphorical use of 'Parthian shot' comes soon afterwards, in The Times, April 1842:
They have probably enough dealt a Parthian shot to British interests, by setting the Nacional once more upon its legs.
Having two almost identical terms in the language which mean the same thing has led to the belief that one derives from the other. That may be the case, but there's no real 'smoking gun' evidence to link the two. 'Parthian shot' is unlikely to have derived from 'parting shot', as the military tactic it alludes to is so ancient. The fact that the earliest known examples of 'parting shot' pre-date those of 'Parthian shot' also tends to suggest that they were coined separately. We can't be sure, but is seems that the similarity between the two expressions is just co-incidence.
Meaning
A final remark, usually cutting or derogatory, made just before departing.
Origin
A 'parting shot' is now a metaphorical term but it clearly alludes to the shooting of weapons. The first such literal reference that I've come across is in the writings of John McLeod, who was surgeon of His Majesty's Ship Alceste. McLeod includes this comment in A Narrative of a Voyage to The Yellow Sea, 1818:
The consort, firing a parting shot, bore up round the north end of the island, and escaped.
The figurative use of the phrase comes not much later, in the records of the Religious Society of Friends (The Quakers) - The Friend or, Advocate of Truth, 1828:
I think it would be much more becoming..., if you could separate without giving each other a parting shot. If you could but use this short sentence, "we cannot agree and therefore we separate."
That derivation of 'parting shot' appears to be very simple and straightforward. Not so fast; enter the Parthians and their 'Parthian shots'. The Partians were an ancient race who lived in north-east Persia. They were renowned archers and horsemen and were known for their practice of confusing the enemy by pretending to flee and firing arrows backwards while retreating - not the easiest thing to do on a galloping horse. The tactic must have been successful as in first century B.C. Parthia stretched from the Euphrates to the Indus rivers, covering most of what is now Iran, Iraq and Afghanistan.
The Parthians' reputation was well known to English-speaking scholars in the 16th and 17th centuries. For example, Samuel Butler makes a specific reference to their battle tactic in An Heroical Epistle of Hudibras to His Lady, 1678:
You wound, like Parthians, while you fly, And kill with a retreating eye.
The use of the actual term 'Parthian shot' comes rather later. As with 'parting shot', the literal use comes first. That is found in A Tour in India, the account of a Captain Mundy, who was Aide-de-Camp to Lord Combermere during a shooting trip to India in 1832. With all the bravery of those who now club baby seals to death, Mundy describes his heroic encounter with a tiger:
Out rushed a little cub tiger of about three months, and charged me so courageously that my elephant took to her heels. I made a successful Parthian shot with my favourite Joe Manton [shotgun], and slew my determined little pursuer.
The metaphorical use of 'Parthian shot' comes soon afterwards, in The Times, April 1842:
They have probably enough dealt a Parthian shot to British interests, by setting the Nacional once more upon its legs.
Having two almost identical terms in the language which mean the same thing has led to the belief that one derives from the other. That may be the case, but there's no real 'smoking gun' evidence to link the two. 'Parthian shot' is unlikely to have derived from 'parting shot', as the military tactic it alludes to is so ancient. The fact that the earliest known examples of 'parting shot' pre-date those of 'Parthian shot' also tends to suggest that they were coined separately. We can't be sure, but is seems that the similarity between the two expressions is just co-incidence.
Tuesday, January 08, 2008
Every proverb has an equal and an opposite proverb!:-
Please read below:-
All good things come to those who wait..
But
Time and tide wait for no man..
The pen is mightier than the sword.
But
Actions speak louder than words.
Wise men think alike
But
Fools seldom differ.
The best things in life are free.
But
There's no such thing as a free lunch.
Slow and steady wins the race.
But
Time waits for no man.
Look before you leap.
But
Strike while the iron is hot.
Do it well or not at all.
But
Half a loaf is better than none.
Birds of a feather flock together.
But
Opposites attract.
Don't cross your bridges before you come to them.
But
Forewarned is forearmed.
Doubt is the beginning of wisdom.
But
Faith will move mountains.
Great starts make great finishes.
But
It ain't over until it's over.
Practice makes perfect.
But
All work and no play makes Jack a dull boy.
Silence is golden.
But
The squeaky wheel gets the oil.
You're never too old to learn.
But
You can't teach an old dog new tricks.
What's good for the goose is good for the gander.
But
One man's meat is another man's poison.
Absence makes the heart grow fonder. But
Out of sight, out of mind.
Too many cooks spoil the broth.
But
Many hands make light work.
Please read below:-
All good things come to those who wait..
But
Time and tide wait for no man..
The pen is mightier than the sword.
But
Actions speak louder than words.
Wise men think alike
But
Fools seldom differ.
The best things in life are free.
But
There's no such thing as a free lunch.
Slow and steady wins the race.
But
Time waits for no man.
Look before you leap.
But
Strike while the iron is hot.
Do it well or not at all.
But
Half a loaf is better than none.
Birds of a feather flock together.
But
Opposites attract.
Don't cross your bridges before you come to them.
But
Forewarned is forearmed.
Doubt is the beginning of wisdom.
But
Faith will move mountains.
Great starts make great finishes.
But
It ain't over until it's over.
Practice makes perfect.
But
All work and no play makes Jack a dull boy.
Silence is golden.
But
The squeaky wheel gets the oil.
You're never too old to learn.
But
You can't teach an old dog new tricks.
What's good for the goose is good for the gander.
But
One man's meat is another man's poison.
Absence makes the heart grow fonder. But
Out of sight, out of mind.
Too many cooks spoil the broth.
But
Many hands make light work.
A Nice story
I knew you would come.
There were two childhood buddies who went through school and college and even joined the army together. War broke out and they were fighting in the same unit. One night they were ambushed.
Bullets were flying all over and out of the darkness came a voice, " Harry, please come and help me."
Harry immediately recognized the voice of his childhood buddy, Bill. He asked the captain if he could go.
The captain said, "No, I can't let you go, I am already short-handed and I cannot afford to lose one more person. Besides, the way Bill sounds he is not going to make it." Harry kept quiet.
Again the voice came, "Harry, please come and help me." Harry sat quietly because the captain had refused earlier.
Again and again the voice came.
Harry couldn't contain himself any longer and told the captain, "Captain, this is my childhood buddy. I have to go and help."
The captain reluctantly let him go. Harry crawled through the darkness and dragged Bill back into the trench. They found that Bill was dead.
Now the captain got angry and shouted at Harry, "Didn't I tell you he was not going to make it? He is dead, you could have been killed and I could have lost a hand. That was a mistake."
Harry replied, "Captain, I did the right thing. When I reached Bill he was still alive and his last words were 'Harry, I knew you would come ."'
I knew you would come.
There were two childhood buddies who went through school and college and even joined the army together. War broke out and they were fighting in the same unit. One night they were ambushed.
Bullets were flying all over and out of the darkness came a voice, " Harry, please come and help me."
Harry immediately recognized the voice of his childhood buddy, Bill. He asked the captain if he could go.
The captain said, "No, I can't let you go, I am already short-handed and I cannot afford to lose one more person. Besides, the way Bill sounds he is not going to make it." Harry kept quiet.
Again the voice came, "Harry, please come and help me." Harry sat quietly because the captain had refused earlier.
Again and again the voice came.
Harry couldn't contain himself any longer and told the captain, "Captain, this is my childhood buddy. I have to go and help."
The captain reluctantly let him go. Harry crawled through the darkness and dragged Bill back into the trench. They found that Bill was dead.
Now the captain got angry and shouted at Harry, "Didn't I tell you he was not going to make it? He is dead, you could have been killed and I could have lost a hand. That was a mistake."
Harry replied, "Captain, I did the right thing. When I reached Bill he was still alive and his last words were 'Harry, I knew you would come ."'
Sunday, January 06, 2008
" That is "wisdom":-
which can reconcile itself with actual life. When the
realities of practical life conflict with or stare at
the knowledge we possess, it should be remembered
that such knowledge is immature and is a mere theory.
Moreover, it is not knowledge "of life" that we need;
We require knowledge which "is life", and is
inseperable from its daily vexations. We have to view
ourselves in a universal context and then live life,
not look upon ourselves as individuals who have to be
at war with the world in our everyday life."
J.K
which can reconcile itself with actual life. When the
realities of practical life conflict with or stare at
the knowledge we possess, it should be remembered
that such knowledge is immature and is a mere theory.
Moreover, it is not knowledge "of life" that we need;
We require knowledge which "is life", and is
inseperable from its daily vexations. We have to view
ourselves in a universal context and then live life,
not look upon ourselves as individuals who have to be
at war with the world in our everyday life."
J.K
When you thought I was'nt looking................
When you thought I wasn't looking, I saw you hang my
first painting on the refrigerator, and I immediately
wanted to paint another one.
When you thought I wasn't looking saw you feed a stray
cat, and Ilearned that it was good to be kind to
animals.
When you thought I wasn't looking, saw you make my
favorite cake for me and I learned that the little
things can be the special things in life.
When you thought I wasn't looking I heard you say a
prayer, and I knew there is a God I could always talk
to and I learned to trust in God.
When you thought I wasn't looking, I saw you make a
meal and take it to a friend who was sick, and I
learned that we all have to help take care of each
other.
When you thought I wasn't looking, I saw you give of
your time and money to help people who had nothing and
I learned that those who have something should give to
those who don't.
When you thought I wasn't looking, I saw you take care
of our house and everyone in it and I learned we have
to take care of what we are given.
When you thought I wasn't looking, I saw how you
handled your responsibilities, even when you didn't
feel good and I learned that I would have to be
responsible when I grow up.
When you thought I wasn't looking, I saw tears come
from your eyes and I learned that sometimes things
hurt, but it's all rightto cry.
When you thought I wasn't looking, I saw that you
cared and I wanted to be everything that I could be.
When you thought I wasn't looking, learned most of
life's lessons that I need to know to be a good and
productive person when I grow up.
When you thought I wasn't looking, I looked at you and
wanted to say, "Thanks for all the things I saw when
you thought I wasn't looking."
J.K
When you thought I wasn't looking, I saw you hang my
first painting on the refrigerator, and I immediately
wanted to paint another one.
When you thought I wasn't looking saw you feed a stray
cat, and Ilearned that it was good to be kind to
animals.
When you thought I wasn't looking, saw you make my
favorite cake for me and I learned that the little
things can be the special things in life.
When you thought I wasn't looking I heard you say a
prayer, and I knew there is a God I could always talk
to and I learned to trust in God.
When you thought I wasn't looking, I saw you make a
meal and take it to a friend who was sick, and I
learned that we all have to help take care of each
other.
When you thought I wasn't looking, I saw you give of
your time and money to help people who had nothing and
I learned that those who have something should give to
those who don't.
When you thought I wasn't looking, I saw you take care
of our house and everyone in it and I learned we have
to take care of what we are given.
When you thought I wasn't looking, I saw how you
handled your responsibilities, even when you didn't
feel good and I learned that I would have to be
responsible when I grow up.
When you thought I wasn't looking, I saw tears come
from your eyes and I learned that sometimes things
hurt, but it's all rightto cry.
When you thought I wasn't looking, I saw that you
cared and I wanted to be everything that I could be.
When you thought I wasn't looking, learned most of
life's lessons that I need to know to be a good and
productive person when I grow up.
When you thought I wasn't looking, I looked at you and
wanted to say, "Thanks for all the things I saw when
you thought I wasn't looking."
J.K
Saturday, January 05, 2008
There is a ROSE in everybody.
A certain man planted a rose and watered it faithfully. Before it blossomed, he examined it. He saw a bud that would soon blossom.
He also saw the thorns, and he thought, "How can any beautiful flower come from a plant, burdened with so many sharp thorns?"Saddened by this thought, he neglected to water the rose, and before it was ready to bloom, it died.
So it is with many people. Within every soul, there is a rose.
The "God-like" qualities planted in us at birth, growing amidstthe thorns of our faults. Many of us look at ourselves and see only the thorns, the defects. We despair, thinking nothing good can possibly come from us. We neglect to water the good withinus, and eventually it dies. We never realize our potential.
Some don't see the rose within themselves. It takes someone elseto show it to them. One of the greatest gifts a person can possess is to be able to reach past the thorns and find the rose within others. This isthe truest, most innocent, and gracious characteristic of love - to know another person, including their faults, recognize the nobility in their soul, and yet still help another to realize they can overcome their faults. If we show them the rose, they will conquer the thorns. Only then will they blossom, and most likely, blooming thirty,sixty, a hundred-fold,as it is given to them.
Our duty in this world is to help others, by showing them their roses and not their thorns. It is then that we achieve the love we should feel for each other. Only then can we bloom in our own garden.
J.K
A certain man planted a rose and watered it faithfully. Before it blossomed, he examined it. He saw a bud that would soon blossom.
He also saw the thorns, and he thought, "How can any beautiful flower come from a plant, burdened with so many sharp thorns?"Saddened by this thought, he neglected to water the rose, and before it was ready to bloom, it died.
So it is with many people. Within every soul, there is a rose.
The "God-like" qualities planted in us at birth, growing amidstthe thorns of our faults. Many of us look at ourselves and see only the thorns, the defects. We despair, thinking nothing good can possibly come from us. We neglect to water the good withinus, and eventually it dies. We never realize our potential.
Some don't see the rose within themselves. It takes someone elseto show it to them. One of the greatest gifts a person can possess is to be able to reach past the thorns and find the rose within others. This isthe truest, most innocent, and gracious characteristic of love - to know another person, including their faults, recognize the nobility in their soul, and yet still help another to realize they can overcome their faults. If we show them the rose, they will conquer the thorns. Only then will they blossom, and most likely, blooming thirty,sixty, a hundred-fold,as it is given to them.
Our duty in this world is to help others, by showing them their roses and not their thorns. It is then that we achieve the love we should feel for each other. Only then can we bloom in our own garden.
J.K
Thursday, January 03, 2008
Balance Sheet of a Man's Life.
Have you ever gone through a balance sheet of a Man's
life ? Here it is for you to go through:-
Balance Sheet of Man's Life:-
Have a look at it carefully and 'am looking forward to
your views and comments on omissions (if any).
Father is our authorised, subscribed and paid up
capital.(In other words founder & promoter)
Mother is our good will.
Our Birth is our Opening Balance.
Our Death is our Closing Balance.
Our Prejudiced Views are our Liabilities.
Our Creative Ideas are our Assets.
Heart is our Current Asset.
Soul is our Fixed Asset.
Brain is our Fixed Deposit.
Thinking is our Current Account.
Achievements are our brand equity.
Character & Morals, our Stock-in-Trade.
Friends are our General Reserves.
Values & Behaviour are our brand image and recognition
Patience and perseverance are our Interest Earned.
Broad out look and smiling disposition are our
additional resources.
Love and liking are our Dividends.
Children are our premium Bonus Issues.
Education is Brands / Patents.
Knowledge is our Investment.
Experience is our Premium Account.
Good values of living,right thinking,righteous and
ethical conduct are the profits.
Jealous, ego, misconduct, unethical practises are
losses.
Notes on accounts are corrective steps to lead a good
life with simplicity and compassion.
There should not be any suspense account in the
balance sheet of life, instead there can be surprise
account.
The Aim is to Tally the Balance Sheet of life
Accurately.
The Goal is to get the Best Presented Balance sheet
Award from divine and supreme sources.
Have great life to present a nice balance sheet.
J.K
Have you ever gone through a balance sheet of a Man's
life ? Here it is for you to go through:-
Balance Sheet of Man's Life:-
Have a look at it carefully and 'am looking forward to
your views and comments on omissions (if any).
Father is our authorised, subscribed and paid up
capital.(In other words founder & promoter)
Mother is our good will.
Our Birth is our Opening Balance.
Our Death is our Closing Balance.
Our Prejudiced Views are our Liabilities.
Our Creative Ideas are our Assets.
Heart is our Current Asset.
Soul is our Fixed Asset.
Brain is our Fixed Deposit.
Thinking is our Current Account.
Achievements are our brand equity.
Character & Morals, our Stock-in-Trade.
Friends are our General Reserves.
Values & Behaviour are our brand image and recognition
Patience and perseverance are our Interest Earned.
Broad out look and smiling disposition are our
additional resources.
Love and liking are our Dividends.
Children are our premium Bonus Issues.
Education is Brands / Patents.
Knowledge is our Investment.
Experience is our Premium Account.
Good values of living,right thinking,righteous and
ethical conduct are the profits.
Jealous, ego, misconduct, unethical practises are
losses.
Notes on accounts are corrective steps to lead a good
life with simplicity and compassion.
There should not be any suspense account in the
balance sheet of life, instead there can be surprise
account.
The Aim is to Tally the Balance Sheet of life
Accurately.
The Goal is to get the Best Presented Balance sheet
Award from divine and supreme sources.
Have great life to present a nice balance sheet.
J.K
Saturday, December 29, 2007
Music Therapy (Raga Treatment)
Long before acoustics came to be understood in
Europe,Ancient Arab, Greek and Indian civilisations
were already familiar with the therapeutic role of
sounds and vibrations and the later day concepts
pertaining to them.
While music as a whole is well recognised for its
entertainment value, the Indian civilisation had gone
a step forward to attribute the curative aspect to
music.
The ancient system of "Nada Yoga " which dates back to
the time of Tantras, has fully acknowledged the impact
of music on body and mind and implemented it into
practice, the vibrations emanating from the sounds to
uplift one's level of consciousness. It is the Indian
genius that recognised the Ragas are not mere
commodities of entertainment but the vibrations in
their resonance could synchronise with one's moods
and health.By stimulating the moods and controlling
the brain wave patterns , ragas could work as a
complimentary medicine.
Raga, as we all know is the sequence of selected notes
(swaras)that lend appropriate 'mood' or emotion in a
selective combination.Depending on its nature, a raga
could induce or intensify joy or sorrow, violence or
peace and it is this quality that forms the basis for
its musical application. A whole range of emotions and
their nuances could be captured and communicated
within certain rhythms and melodies.
Playing, performing and even listening to appropriate
ragas can work as a medicine. Various ragas have since
been recognised to have definite impact on certain
ailments.The ancient Hindus had relied on music for
its curative role, the chanting and toning involved in
Veda mantras in praise of God have been used from
time immemorial as a cure for several dis harmonies
in the individual as well as his environment.
Several sects of 'devotion' such as Chaitanya
sampradaya have all accorded priority in music.
Historical records too indicate that one Haridas
Swami who was the Guru of the famous musician in
Akbar's time, Tan sen is credited with the recovery of
one of the queens of the Emperor with a selected
raga.
The great composers of classical music in India known
as the 'Musical Trinity' , who were curiously the
contemporaries of the Trinity of the western
classical music, Bach,Beethoven and Mozart, were quite
sensitive to the acoustical energies.
Legend has it, that Saint Thyagaraja brought a dead
person back to life with his BILAHARI composition
"Naa Jiva Dhaara". Muthuswamy Dikshithar's Navagraha
Krithis is believed to cure stomach ache. Shyama
sastry's composition "Duru Sugu" uses music to pray
for good health. Raga treatment was an ancient
manuscript, which dealt with the therapeutic effects
of raga.The library at Tanjore is reported to contain
such a treasure on ragas , that spells out the
application and use of various ragas in fighting
common ailments.
Living system show sensitivity to specific radiant
energies, be it acoustical.magnetic or
electromagnetic.As the impact of music could easily be
gauged on emotions and on mind, it can be used as a
tool to control the physiological,psychological and
even social activities of the patients.
The Indian classical music can be classified into two
forms i.e
1."Kalpita Sangita or composition, which is
previously conceived ,memorised,practised and
rendered.
2.Manodharma sangita or the music extemporised and
performed.
The latter can be equated to the honey mooners first
night as it conceives both spontaneity and
improvisation.It is fresh and natural, as it is
created almost on the spot and rendered instantly on
the spur of the moment.
According to an ancient Indian Text, "Swara sastra",
the 72 Melakartha ragas control the 72 important
nerves in the body. it is believed that IF ONE SINGS
WITH DUE DEVOTION, ADHERING TO RAGA LAKSHANA AND
SRUTHI SHUDDHI, the raga could affect the particular
nerve in the body in FAVOURABLE MANNER.
While the descending notes(avarohanam) in a raga do
create inward-orienting feelings, the ascending
notes(arohanam) represent an upward mobility. The
music played for the soldiers or for dancers have to
be more lively and uplifting with frequent use of
arohana content. Similarly,melancholic songs should
go for 'depressing'avarohanas.
Although it is not a rule , most of the western tunes
based on major keys play joyful notes, while those
composed in minor keys tend to be melancholic or
serious.
Certain ragas do have a tendency to move the
listeners both emotionally as well as physically. An
involuntary nod of the head, limbs or body could
synchronise with tilting tunes when played.
Ragas like Darbari,Kanada,Kamas and Pooriya are found
to help in defusing mental tension particularly in the
case of hysterics. For those who suffer from
hypertension, ragas such as Ahirbhairavi,Pooriya and
Todi are prescirbed. To control anger and bring down
the violence within, ragas like Punnagavarali& Sahana
come handy. For stomach related disorders, there are
ragas from Hindustani school-Deepak for
acidity,Gunkali and Jaunpuri for constipation and
Malkaus for intestinal gas.For controlling high fevers
such as malaria, ragas such as Malkaus(Hindolam) and
Marava are considered useful.Darbari
Kanada,Jayjaywanthi and Sohni are recommended for
headache. There is growing awareness that rags could
be a safe alternative for many medical
interventions.
Simple iterative musical rhythms with low pitched
swars, as in bhajans and kirtans could do wonders as
a sedative .even substituting powerful analgesics such
as Valium. They can change the brain wave patterns
from Beta to Alpha levels,thereby causing relaxation
in the minds of the listeners, leading to favourable
hormonal changes in the system.
It is necessary that a group of exponents in Indian
ragas join experts in medicine to help evolving a
scientific system of raga therapy for the most common
illness of the modern times stress and stress related
disorders. Our leaders, professionals and managers
all suffer from stress, thanks to the ever
ever-increasing man machine interface , resulting in
the machine making the man to behave, often beyond
his capacity-almost to a breaking point.
Source: B.J/12/2007
'Music is divine and have your ailments cured in
divine way"
J.K
Long before acoustics came to be understood in
Europe,Ancient Arab, Greek and Indian civilisations
were already familiar with the therapeutic role of
sounds and vibrations and the later day concepts
pertaining to them.
While music as a whole is well recognised for its
entertainment value, the Indian civilisation had gone
a step forward to attribute the curative aspect to
music.
The ancient system of "Nada Yoga " which dates back to
the time of Tantras, has fully acknowledged the impact
of music on body and mind and implemented it into
practice, the vibrations emanating from the sounds to
uplift one's level of consciousness. It is the Indian
genius that recognised the Ragas are not mere
commodities of entertainment but the vibrations in
their resonance could synchronise with one's moods
and health.By stimulating the moods and controlling
the brain wave patterns , ragas could work as a
complimentary medicine.
Raga, as we all know is the sequence of selected notes
(swaras)that lend appropriate 'mood' or emotion in a
selective combination.Depending on its nature, a raga
could induce or intensify joy or sorrow, violence or
peace and it is this quality that forms the basis for
its musical application. A whole range of emotions and
their nuances could be captured and communicated
within certain rhythms and melodies.
Playing, performing and even listening to appropriate
ragas can work as a medicine. Various ragas have since
been recognised to have definite impact on certain
ailments.The ancient Hindus had relied on music for
its curative role, the chanting and toning involved in
Veda mantras in praise of God have been used from
time immemorial as a cure for several dis harmonies
in the individual as well as his environment.
Several sects of 'devotion' such as Chaitanya
sampradaya have all accorded priority in music.
Historical records too indicate that one Haridas
Swami who was the Guru of the famous musician in
Akbar's time, Tan sen is credited with the recovery of
one of the queens of the Emperor with a selected
raga.
The great composers of classical music in India known
as the 'Musical Trinity' , who were curiously the
contemporaries of the Trinity of the western
classical music, Bach,Beethoven and Mozart, were quite
sensitive to the acoustical energies.
Legend has it, that Saint Thyagaraja brought a dead
person back to life with his BILAHARI composition
"Naa Jiva Dhaara". Muthuswamy Dikshithar's Navagraha
Krithis is believed to cure stomach ache. Shyama
sastry's composition "Duru Sugu" uses music to pray
for good health. Raga treatment was an ancient
manuscript, which dealt with the therapeutic effects
of raga.The library at Tanjore is reported to contain
such a treasure on ragas , that spells out the
application and use of various ragas in fighting
common ailments.
Living system show sensitivity to specific radiant
energies, be it acoustical.magnetic or
electromagnetic.As the impact of music could easily be
gauged on emotions and on mind, it can be used as a
tool to control the physiological,psychological and
even social activities of the patients.
The Indian classical music can be classified into two
forms i.e
1."Kalpita Sangita or composition, which is
previously conceived ,memorised,practised and
rendered.
2.Manodharma sangita or the music extemporised and
performed.
The latter can be equated to the honey mooners first
night as it conceives both spontaneity and
improvisation.It is fresh and natural, as it is
created almost on the spot and rendered instantly on
the spur of the moment.
According to an ancient Indian Text, "Swara sastra",
the 72 Melakartha ragas control the 72 important
nerves in the body. it is believed that IF ONE SINGS
WITH DUE DEVOTION, ADHERING TO RAGA LAKSHANA AND
SRUTHI SHUDDHI, the raga could affect the particular
nerve in the body in FAVOURABLE MANNER.
While the descending notes(avarohanam) in a raga do
create inward-orienting feelings, the ascending
notes(arohanam) represent an upward mobility. The
music played for the soldiers or for dancers have to
be more lively and uplifting with frequent use of
arohana content. Similarly,melancholic songs should
go for 'depressing'avarohanas.
Although it is not a rule , most of the western tunes
based on major keys play joyful notes, while those
composed in minor keys tend to be melancholic or
serious.
Certain ragas do have a tendency to move the
listeners both emotionally as well as physically. An
involuntary nod of the head, limbs or body could
synchronise with tilting tunes when played.
Ragas like Darbari,Kanada,Kamas and Pooriya are found
to help in defusing mental tension particularly in the
case of hysterics. For those who suffer from
hypertension, ragas such as Ahirbhairavi,Pooriya and
Todi are prescirbed. To control anger and bring down
the violence within, ragas like Punnagavarali& Sahana
come handy. For stomach related disorders, there are
ragas from Hindustani school-Deepak for
acidity,Gunkali and Jaunpuri for constipation and
Malkaus for intestinal gas.For controlling high fevers
such as malaria, ragas such as Malkaus(Hindolam) and
Marava are considered useful.Darbari
Kanada,Jayjaywanthi and Sohni are recommended for
headache. There is growing awareness that rags could
be a safe alternative for many medical
interventions.
Simple iterative musical rhythms with low pitched
swars, as in bhajans and kirtans could do wonders as
a sedative .even substituting powerful analgesics such
as Valium. They can change the brain wave patterns
from Beta to Alpha levels,thereby causing relaxation
in the minds of the listeners, leading to favourable
hormonal changes in the system.
It is necessary that a group of exponents in Indian
ragas join experts in medicine to help evolving a
scientific system of raga therapy for the most common
illness of the modern times stress and stress related
disorders. Our leaders, professionals and managers
all suffer from stress, thanks to the ever
ever-increasing man machine interface , resulting in
the machine making the man to behave, often beyond
his capacity-almost to a breaking point.
Source: B.J/12/2007
'Music is divine and have your ailments cured in
divine way"
J.K
Prime time
Meaning
The time of day when the TV audience is at its
largest.
Origin
We now associate the term 'prime time' with TV ratings
and advertising, i.e. the prime slot for the placing
of TV adverts. In that context it originated in the
USA soon after WWII. For example, this piece from The
Wall Street Journal, January 1947:
"Columbia Broadcasting System, for instance, has an
unsold hour of prime time on Tuesday nights, beginning
at 9:30."
A prior usage of 'prime time' had been coined many
centuries earlier, to mean Spring or 'at the
beginning' (of the day, of life etc.). It is likely to
have been inherited into English from the French word
for Spring - Printemps. Geoffrey Chaucer used the term
in the late 14th century, in his translation of the
French lyric poem The Romance of the Rose:
"Pryme temps full of frostes whit, And May devoide of
al delit."
By the 16th century, the Anglicization to 'prime time'
was complete, as in this example from Edward Hall's
The Union of the Noble and Illustre Famelies of
Lancastre and York, 1548:
"In ye pryme tyme of the yere he toke his iorney
towardes Yorke." [In the Spring he took his journey to
York]
Many European languages have a form of 'prime' meaning
'first/primary', for example, 'prime', in
English/Dutch/German, 'prim', in
Swedish/Danish/Icelandic, 'prima', in
Spanish/Portuguese/Italian etc. These all stem from
the Latin 'prima' (first hour).
In addition to the Chaucerian 'Spring', the Latin
'prima' was also the source of 'prime' as the name of
the first of the canonical hours of prayer of the
Catholic Church. This gave us a yet earlier meaning of
'prime time', i.e. 'early morning', the time when the
first prayers were offered. Old English texts which
include references to this 'prime' include The Rule of
Saint Benedict, which dates from circa 530.
Meaning
The time of day when the TV audience is at its
largest.
Origin
We now associate the term 'prime time' with TV ratings
and advertising, i.e. the prime slot for the placing
of TV adverts. In that context it originated in the
USA soon after WWII. For example, this piece from The
Wall Street Journal, January 1947:
"Columbia Broadcasting System, for instance, has an
unsold hour of prime time on Tuesday nights, beginning
at 9:30."
A prior usage of 'prime time' had been coined many
centuries earlier, to mean Spring or 'at the
beginning' (of the day, of life etc.). It is likely to
have been inherited into English from the French word
for Spring - Printemps. Geoffrey Chaucer used the term
in the late 14th century, in his translation of the
French lyric poem The Romance of the Rose:
"Pryme temps full of frostes whit, And May devoide of
al delit."
By the 16th century, the Anglicization to 'prime time'
was complete, as in this example from Edward Hall's
The Union of the Noble and Illustre Famelies of
Lancastre and York, 1548:
"In ye pryme tyme of the yere he toke his iorney
towardes Yorke." [In the Spring he took his journey to
York]
Many European languages have a form of 'prime' meaning
'first/primary', for example, 'prime', in
English/Dutch/German, 'prim', in
Swedish/Danish/Icelandic, 'prima', in
Spanish/Portuguese/Italian etc. These all stem from
the Latin 'prima' (first hour).
In addition to the Chaucerian 'Spring', the Latin
'prima' was also the source of 'prime' as the name of
the first of the canonical hours of prayer of the
Catholic Church. This gave us a yet earlier meaning of
'prime time', i.e. 'early morning', the time when the
first prayers were offered. Old English texts which
include references to this 'prime' include The Rule of
Saint Benedict, which dates from circa 530.
To a T
Meaning
Exactly; properly. Often used in the phrase 'suits to a T'.
Origin
'To a T', which is sometimes written 'to a tee', is an old phrase and is first recorded in James Wright's satire The Humours and conversations of the town, 1693:
"All the under Villages and Towns-men come to him for Redress; which he does to a T."
It is difficult to determine the origin of this phrase. It would be helpful to know the correct spelling; 'T' or 'tee'. The proposed derivations that assume the latter are:
The phrase derives from the sports of golf or curling, which have a tee as the starting or ending point respectively. The curling usage would seem to match the meaning better as the tee is the precise centre of the circle in which players aim to stop their stones. However, neither sport is referred to in any of the early citations of the phrase and there's really no evidence to support either derivation apart from use of the word 'tee'. The 'to a tee' version isn't recorded at all until 1771 when J. Giles used it in his Poems:
"I'll tell you where You may be suited to a tee."
John Jamieson, in the etymological dictionary Jamieson's Dictionary of the Scottish Language, 1867, records 'to a tee' as 'to a tittle'. If even a 19th century Scots lexicographer doesn't support the Scottish sports origin they would seem to lack credibility.
Given Wright's earliest 'to a T' usage and the lack of evidence to support the 'tee' version, it is safe to assume the proper spelling is 'to a T'. So, what T was meant? Again, there are alternatives; 'T-shirt', or 'T-square', or some abbreviation of a word starting with T.
'T-shirt' is clearly as least 300 years too late, has no connection with the meaning of the phrase and can't be taken as a serious contender.
'T-square' has more going for it, in that a T-square is a precise drawing instrument, but also lacks any other evidence to link it to the phrase.
The first letter of a word. If this is the derivation then the word in question is very likely to be 'tittle'. A tittle is a small stroke or point in writing or printing and is now best remembered via the term jot or tittle. The best reason for believing that this is the source of the 'T' is that the phrase 'to a tittle' existed in English more than a century before 'to a T', with the same meaning. For example, in Edward Hall's Chronicles, circa 1548, we find:
"I then... began to dispute with my selfe, little considerynge that thus my earnest was turned euen to a tittyl not so good as, estamen."
When there isn't a definitive origin and there are several proposed derivations, the wisest course is to list the possibilities and leave it at that. In this case, although there is no smoking gun, the 'to a tittle' derivation would probably stand up in court as 'beyond reasonable doubt'.
Meaning
Exactly; properly. Often used in the phrase 'suits to a T'.
Origin
'To a T', which is sometimes written 'to a tee', is an old phrase and is first recorded in James Wright's satire The Humours and conversations of the town, 1693:
"All the under Villages and Towns-men come to him for Redress; which he does to a T."
It is difficult to determine the origin of this phrase. It would be helpful to know the correct spelling; 'T' or 'tee'. The proposed derivations that assume the latter are:
The phrase derives from the sports of golf or curling, which have a tee as the starting or ending point respectively. The curling usage would seem to match the meaning better as the tee is the precise centre of the circle in which players aim to stop their stones. However, neither sport is referred to in any of the early citations of the phrase and there's really no evidence to support either derivation apart from use of the word 'tee'. The 'to a tee' version isn't recorded at all until 1771 when J. Giles used it in his Poems:
"I'll tell you where You may be suited to a tee."
John Jamieson, in the etymological dictionary Jamieson's Dictionary of the Scottish Language, 1867, records 'to a tee' as 'to a tittle'. If even a 19th century Scots lexicographer doesn't support the Scottish sports origin they would seem to lack credibility.
Given Wright's earliest 'to a T' usage and the lack of evidence to support the 'tee' version, it is safe to assume the proper spelling is 'to a T'. So, what T was meant? Again, there are alternatives; 'T-shirt', or 'T-square', or some abbreviation of a word starting with T.
'T-shirt' is clearly as least 300 years too late, has no connection with the meaning of the phrase and can't be taken as a serious contender.
'T-square' has more going for it, in that a T-square is a precise drawing instrument, but also lacks any other evidence to link it to the phrase.
The first letter of a word. If this is the derivation then the word in question is very likely to be 'tittle'. A tittle is a small stroke or point in writing or printing and is now best remembered via the term jot or tittle. The best reason for believing that this is the source of the 'T' is that the phrase 'to a tittle' existed in English more than a century before 'to a T', with the same meaning. For example, in Edward Hall's Chronicles, circa 1548, we find:
"I then... began to dispute with my selfe, little considerynge that thus my earnest was turned euen to a tittyl not so good as, estamen."
When there isn't a definitive origin and there are several proposed derivations, the wisest course is to list the possibilities and leave it at that. In this case, although there is no smoking gun, the 'to a tittle' derivation would probably stand up in court as 'beyond reasonable doubt'.
Friday, December 14, 2007
Rack and ruin
Meaning
Complete destruction.
Origin
It might be thought that the rack in this phrase refers to the mediaeval torture device, as in the phrase rack one's brains. This rack is however a variant of the now defunct word wrack, more usually known to us now as wreck. The rather tautological use of the two similar words 'rack' and 'ruin' is for the sake of emphasis. In that respect the phrase follows the pattern of beck and call, chop and change, fair and square etc.
The term 'going to wreck' was the forerunner of 'rack and ruin' and was used as early as 1548, in a sermon by Ephraim Udall:
"The flocke goeth to wrecke and vtterly perisheth."
Henry Bull moved the phrase on to 'wrack and ruin' in his translation of Luther's Commentarie upon the fiftene psalmes, 1577:
"Whiles all things seeme to fall to wracke and ruine."
We finally get to the contemporary 'rack and ruin' in 1599, when the Oxford historian Thomas Fowler published The history of Corpus Christi College:
"In the mean season the College shall goe to rack and ruin."
Judging from the accompanying picture the college seems to have survived the following 400 years quite well, and Fowler need not have worried
Meaning
Complete destruction.
Origin
It might be thought that the rack in this phrase refers to the mediaeval torture device, as in the phrase rack one's brains. This rack is however a variant of the now defunct word wrack, more usually known to us now as wreck. The rather tautological use of the two similar words 'rack' and 'ruin' is for the sake of emphasis. In that respect the phrase follows the pattern of beck and call, chop and change, fair and square etc.
The term 'going to wreck' was the forerunner of 'rack and ruin' and was used as early as 1548, in a sermon by Ephraim Udall:
"The flocke goeth to wrecke and vtterly perisheth."
Henry Bull moved the phrase on to 'wrack and ruin' in his translation of Luther's Commentarie upon the fiftene psalmes, 1577:
"Whiles all things seeme to fall to wracke and ruine."
We finally get to the contemporary 'rack and ruin' in 1599, when the Oxford historian Thomas Fowler published The history of Corpus Christi College:
"In the mean season the College shall goe to rack and ruin."
Judging from the accompanying picture the college seems to have survived the following 400 years quite well, and Fowler need not have worried
Sunday, December 09, 2007
How judiciously one should utilise the time:-
TAKE TIME:-
To Work - Its the price of success.
To think - Its the source of power.
To play - Its the secret of youth.
To read - Its the foundation of wisdom
To be friendly- Its the road to happiness.
To love & be loved - Its the privilege of GOD.
To look around - Its too short a day to be selfish
To laugh - Its music of soul.
&
To serve- Its the only way to be Godly.
These will bring
Clarity of vision
The strength of our resolve.
The will to implement a strategic action plan.
And enable one to take plans to logical and
successful conclusion.
TAKE TIME:-
To Work - Its the price of success.
To think - Its the source of power.
To play - Its the secret of youth.
To read - Its the foundation of wisdom
To be friendly- Its the road to happiness.
To love & be loved - Its the privilege of GOD.
To look around - Its too short a day to be selfish
To laugh - Its music of soul.
&
To serve- Its the only way to be Godly.
These will bring
Clarity of vision
The strength of our resolve.
The will to implement a strategic action plan.
And enable one to take plans to logical and
successful conclusion.
Saturday, December 08, 2007
Curiosity killed the cat
Meaning
Inquisitiveness can lead one into dangerous situations.
Origin
Everyone knows that, despite its supposed nine lives, curiosity killed the cat. Well, not quite. The 'killed the cat' proverb originated as 'care killed the cat'. By 'care' the coiner of the expression meant 'worry/sorrow' rather than our more usual contemporary 'look after/provide for' meaning.
That form of the expression is first recorded in the English playwright Ben Jonson's play Every Man in His Humour, 1598:
"Helter skelter, hang sorrow, care'll kill a Cat, up-tails all, and a Louse for the Hangman."
The play was one of the Tudor humours comedies, in which each major character is assigned a particular 'humour' or trait. The play is thought to have been performed in 1598 by The Lord Chamberlain's Men, a troupe of actors including William Shakespeare and William Kempe. Shakespeare was no slouch when it came to appropriating a memorable line and it crops up the following year in Much Ado About Nothing:
"What, courage man! what though care killed a cat, thou hast mettle enough in thee to kill care."
The proverbial expression 'curiosity killed the cat', which is usually used when attempting to stop someone asking unwanted questions, is much more recent. The earlier form was still in use in 1898, when it was defined in Brewer's Dictionary of Phrase and Fable:
"Care killed the Cat. It is said that a cat has nine lives, but care would wear them all out."
Curiosity hasn't received a good press over the centuries. Saint Augustine wrote in Confessions, AD 397, that, in the eons before creating heaven and earth, God "fashioned hell for the inquisitive". John Clarke, in Paroemiologia, 1639 suggested that "He that pryeth into every cloud may be struck with a thunderbolt". In Don Juan, Lord Byron called curiosity "that low vice". That bad opinion, and the fact that cats are notoriously inquisitive, lead to the source of their demise being changed from 'care' to 'curiosity'.
The earliest known printed reference that uses the 'curiosity' form is O. Henry's Schools and Schools, 1909:
"Curiosity can do more things than kill a cat; and if emotions, well recognized as feminine, are inimical to feline life, then jealousy would soon leave the whole world catless."
The earliest version that I have found of the precise current form of the proverb in print is from The Portsmouth Daily Times, March 1915, in a piece headed The Height of Curiosity:
Mother - "Don't ask so many questions, child. Curiosity killed the cat."
Willie - "What did the cat want to know, Mom?"
Meaning
Inquisitiveness can lead one into dangerous situations.
Origin
Everyone knows that, despite its supposed nine lives, curiosity killed the cat. Well, not quite. The 'killed the cat' proverb originated as 'care killed the cat'. By 'care' the coiner of the expression meant 'worry/sorrow' rather than our more usual contemporary 'look after/provide for' meaning.
That form of the expression is first recorded in the English playwright Ben Jonson's play Every Man in His Humour, 1598:
"Helter skelter, hang sorrow, care'll kill a Cat, up-tails all, and a Louse for the Hangman."
The play was one of the Tudor humours comedies, in which each major character is assigned a particular 'humour' or trait. The play is thought to have been performed in 1598 by The Lord Chamberlain's Men, a troupe of actors including William Shakespeare and William Kempe. Shakespeare was no slouch when it came to appropriating a memorable line and it crops up the following year in Much Ado About Nothing:
"What, courage man! what though care killed a cat, thou hast mettle enough in thee to kill care."
The proverbial expression 'curiosity killed the cat', which is usually used when attempting to stop someone asking unwanted questions, is much more recent. The earlier form was still in use in 1898, when it was defined in Brewer's Dictionary of Phrase and Fable:
"Care killed the Cat. It is said that a cat has nine lives, but care would wear them all out."
Curiosity hasn't received a good press over the centuries. Saint Augustine wrote in Confessions, AD 397, that, in the eons before creating heaven and earth, God "fashioned hell for the inquisitive". John Clarke, in Paroemiologia, 1639 suggested that "He that pryeth into every cloud may be struck with a thunderbolt". In Don Juan, Lord Byron called curiosity "that low vice". That bad opinion, and the fact that cats are notoriously inquisitive, lead to the source of their demise being changed from 'care' to 'curiosity'.
The earliest known printed reference that uses the 'curiosity' form is O. Henry's Schools and Schools, 1909:
"Curiosity can do more things than kill a cat; and if emotions, well recognized as feminine, are inimical to feline life, then jealousy would soon leave the whole world catless."
The earliest version that I have found of the precise current form of the proverb in print is from The Portsmouth Daily Times, March 1915, in a piece headed The Height of Curiosity:
Mother - "Don't ask so many questions, child. Curiosity killed the cat."
Willie - "What did the cat want to know, Mom?"
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