Monday, November 26, 2007

Religion is for the Soul and not for the Society

Religion is not a part time job or an activity that can be scheduled. Religion should be our moral or character building asset and must be our way of life, otherwise if we simply put a special time for praying and do the rubbish the remaining time, it is not a religion. It will be a drama which is only colorful for the time it is played. And if we go to our extreme limits like forceful conversions of other people, or extremism, then religion becomes political.
Religion must only be spiritual. Spiritual refers to something which exists with our spirit i.e., with our soul. So any person from an enduring religion who tries to understand his own religion in the best way will know about his soul and later there is no need for him to spread his religion through any external activities involving Conversions – by – force or Conversions – by – Money etc. His presence itself makes others understand how great such a person is.
And whatever such kind of a person speaks or preaches will be perfect and the listeners will follow the same without any doubt.
In the same way did Lord Jesus and his followers were not forced by him to follow his concepts. They have liked his good deeds and due to his divinity they became his followers.
There are similar and quite a good number of examples also with Hinduism which actually is not a religion formed after one personality. It is a culture which evolved at the Vedic times and is still an enduring culture.
And the divine personalities who were born in this world and who will be born in future when the need arises are all like Gurus to the mankind. ‘Guru’ in Sanskrit means the person who ends the ‘Ignorance of Darkness’ from the minds of his followers or disciples. So in Hinduism there is a verse explaining the importance of the real Guru as
"Guru Brahma Gurur Vishnu Guru Devo Maheswarah, Guru Sakshaath Parabrahma Tasmai sri Guravenamah" which means “Guru is like the Creator of this Universe, the Ruler of this Universe, and the Destroyer of this Universe and he is the Supreme God himself. So I bow to my Guru”.
So all the Gurus after whom the religions have formed are all those great people who are the examples of the Supreme God coming on to this earth in the human form. So we all must try to understand what they have taught us and how they lived with simplicity and with divinity.
Today if we forget all this and fight for religion or quarrel about which religion is the greatest of all, we are insulting our Gurus (if our religion has a Guru). So we must follow religion thinking that Religion is mainly for the Soul and not for the Society. Then there will be Peace and Love all over the world along with the Religious tolerance.

Thursday, November 15, 2007

Interdependence is a higher value than Independence

What a great sentence it is! You will find this sentence, "Interdependence is a higher value than Independence", in the Stephen R Covey's book, "The 7 Habits of Highly Effective People".

This book is one of those best books you could buy and add to your library. And the Preface itself consists of this great line in the beginning.

To summarize the meaning of this line we can say that the whole world would be happy with peace and good human relations spread all over, if every leader from every country understands these principles.

Of course these are not the principles founded by Mr. Stephen R Covey but are those which were discovered by him during his research on the past 200 years of the Success literature as a part of his doctoral program.

"The 7 Habits of Highly Effective People" is undoubtedly the best guide for any individual or a manager to perform effectively restoring that Character ethic which was eventually lost in the recent years of materialistic management.

To buy this book or any of the other great books by Stephen R Covey visit his website

IBM ThinkPad security is great with the BIOS Password

IBM uses a secured EEPROM chip soldered on the motherboard of each laptop they manufacture. And they will set a specific password for each computer. According to IBM, when you buy the laptop, they will provide the ‘BIOS password’ or ‘Supervisor Password’ to you. That particular password termed as ‘Supervisor Password’ is the BIOS password on all IBM Lenovo laptops. Even if you are the owner of a laptop if you lose your BIOS password, you need to take your laptop along with the proof of purchase to an IBM vendor and he will replace your mother board if it is under warranty or will charge you a fee for replacement.

So regarding IBM ThinkPad Laptops’ security, the advantage is that without knowing the BIOS password even if somebody tries to physically remove the original hard disk supplied along with the laptop and replace it with a new blank hard disk, the hard disk just gets detected and they can’t use a bootable CD to install a new operating system in the new hard disk. Generally for security the CD drive is disabled from the Boot sequence option by default, and if you need to install an OS using a bootable CD, you must compulsorily go to the BIOS settings by entering the BIOS password and then enable the boot with CD option.

So this option can be changed only if you know the BIOS or Supervisor Password preset by IBM and this is independent of the Operating system like Windows XP Administrator password. And in case both the BIOS or Supervisor password and the Windows XP Administrator passwords are set then your laptop becomes much more secured and then if some thief steals it, he can only break the laptop so that none can use it. They can, by no means, get the BIOS password from IBM.

Of course, if we search on the internet in ‘Google Search’ for cracking or hacking or deleting the IBM ThinkPad’s BIOS passwords using software or by using hardware, we can find quite a considerable number of methods but all of these are black-hat techniques with always a risk of losing Warranty by IBM. Practically no software exists for free for hacking the IBM BIOS passwords. Even the Backdoor passwords mentioned on so many sites will not work for IBM ThinkPad / Lenovo Laptops. You can refer to IBM’s site for more information.

Sahaj Marg is the Natural and Simplest path of Realization

Sahaj Marg is the Natural path of Realization. This is the system followed in the Rama Chandra Mission, Shahjahanpur (UP) India, a mission founded by Mahatma Shri Ram Chandraji Maharaj.

On the occasion of Birth Centenary celebrations of Shri Ram Chandraji Maharaj held on 9th and 10th February 2000 at Cuddapah centre, the Abhyasi Shri T.V. Srinivasa Rao, Advocate, has elucidated to us, the following, “Sahaj Marg in a nut shell” in the words of Shri Rama Chandraji.

The Mission:

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Great men are not accidentally born. They are born when the world needs them most. Such is the usual course of Nature. The present life or gross materialism has led the world to the very verge of decay and ruin. Degradation has almost reached the final stage. Morality is tottering hopelessly. Irreligiousness is gaining ground in almost every mind. Selfishness, prejudice and vanity have become the prominent features of the day. Ungodliness is rampant everywhere. Clouds of ignorance and sin are covering the whole atmosphere.

Under such circumstances the great divine soul came down into this world in the form of Samarthaguru Mahatma Ram Chandraji of Fategarh, Uttar Pradesh, in order to save and guide humanity along the path of Reality. This great spiritual genius known as Lalaji was born on February 2, 1873, the auspicious Basant Panchami day. His life marks the advent of new spiritual era. Through his efforts the well-known system of Raj Yoga which had hitherto become quite obsolete and neglected for centuries, was brought to the light of the day. He was the first man to introduce the long forgotten system of Pranahuti (Yogic Transmission), which has been the very basis of Raj Yoga ever since.

The Mission named after this great personality was founded in 1945, by his successor and representative (of the same name) Shri Rama Chandraji Maharaj of Shahjahanpur (known as Babuji) who was born on 30th April 1899, in order to fulfill the Master’s mission by serving the humanity in an organized way. Since then the Mission has been doing its best to serve the spiritually down-trodden masses, wading through the mire of ignorance.

Important Features of Sahaj Marg:

I may today present before you some of the important features of our system, Sahaj Marg or the Natural Path of Realization. The system runs along simplest and most natural lines, which are easily adjustable in the ordinary routine of a worldly life. It admits none of the methods of rigid austerity and penance or of physical mortification undertaken with a view to effect the strangulation of the mind and the Indriyas. The ideology of Sahaj Marg is so plain that often for this very reason it is not so well understood by people who are under the impression that realization is the most difficult job which requires persistent labour for lives and ages. It may however be difficult to those who proceed on, loaded with their own confused concepts of Reality and adopt complicated means of their achievement.

As a matter of fact, Reality, which one aspires for, is so simple that its very simplicity has become a veil to it. A simple thing can be achieved by simple means alone. Therefore, for the realization of the Simplest, it is only the simplest means that can ensure sure success. It is quite easy to pick up a needle from the ground by means of your fingers but if you employ a crane for the purpose, it may well turn out to be impossible to achieve. Exactly the same is the case with realization. The confusing methods and complicated means advised for the realization of the Simplest do not serve the purpose, rather on the other hand, they keep one entangled in his self-created complexities all the life. As a matter of fact, realization is neither a game of contest with the nerves and muscles nor a physical pursuit involving austerity, penance or mortification; but it is only the transformation of the inner being to its real nature. That is what Sahaj Marg takes into account, ignoring all misplaced superfluities connected with it.

The practices advised under the system are not merely formal and mechanical, related with the closing of the eyes for meditation. They have a definite object, a purpose and an end.

There are two aspects of it - the one being the Abhyas (Practice) and the other, the Master’s support through Pranahuti (or Yogic Transmission) which accelerates the Abhyasi’s (follower’s) progress by removing complexities and obstructions from his path. Under the old ways of practice, it was the Abhyasi (follower) who had to struggle hard for removing his impediments and obstructions while the Guru’s job ended with prescribing for him certain mechanical practices for the purpose. It is however not so in Sahaj Marg where much of the responsibility in this respect rests upon the Master who removes impediments and clears off complexities from Abhyasi’s mind by applying his own power through Pranahuti.

This age-old system of Yogic Transmission has ever been the very basis of Raj Yoga but during the later period, had almost been lost to the Hindus who were the real originators of it. It is now due to the marvelous efforts of my great Master Samarth guru Mahatma Ram Chandraji Maharaj of Fatehgarh that this long forgotten system has been revived and brought to the light of the day. Under this process, the Master by the application of his internal powers awakens and accelerates the dormant forces in the Abhyasi to action and diverts the flow of the Divine current towards his heart. The only thing for the Abhyasi to do is to connect himself with the power of the Master whose mind and senses are all thoroughly disciplined and regulated. In that case the Master’s power begins to flow into the Abhyasi’s heart regulating the tendencies of his mind also. But this does not refer to the old orthodox view about Gurudom. In our Samstha, we take it in the form of common brotherhood with a spirit of service and sacrifice.

But then there is one difficulty. People are generally prone to take the impression of one who displays to them charming miracles. Though this capacity does develop automatically by effect of practice it can by no means be held as a criterion of Yoga. Besides, a true Raj Yogi never feels inclined towards it for the purpose of display. Miracles are however of two kinds, one of Divine nature and the other of the Material nature. The purpose of the former is always Godly, whereas that of the latter is worldly.

The former types of miracles are awakened to him who proceeds by subtleness and they solve the problem of life that confronts us all. On the other hand, those proceeding along with grossness develop miracles of the latter type which overburden the heart.

If, however, one gets absorbed in the conditions of this lower attainment, he as a whole becomes a knot so to say, with a whirlpool inside for himself to be drowned in. If that power is utilized on others they will also be dragged into the same whirlpool. In our Sanstha most possess this capacity, but the watchful eye of the Master keeps it under control lest the person should go astray on that account. He is not even aware of it; but a miracle does come to pass through his medium, when the genuine need for it arises.

For the spiritual help and support, we therefore need our Master, not one who displays wonderful miracles, or exhibits extraordinary feats of Asana or Pranayama or deliver learned discourses on the philosophy of Maya, Jiva and Brahm, but one who can solve our practical difficulties, remove impediments from our path and help us along by his own inner power. If fortunately you happen to find one whose association promotes in you a feeling of peace and calmness, and the restlessness of mind seems to be silenced by his effect, you must understand that he has transcended the limit of senses and that he can be a fit person to help you in the solution of your problem of life by the exercise of his inner powers. By connecting yourself with him with love and devotion you also yourself begin to be transformed accordingly.

The routine practice followed in the Sanstha is meditation on the heart and the same has also been advised by Maharshi Patanjali. The basic principle of this process has been discussed in the ‘Efficacy of Raj Yoga’, and I do not intend to repeat here. The process greatly helps us in throwing out grossness of our being and in assuming a state of great subtleness. We know that God is completely devoid of grossness. So the realization of God must mean the attainment of a state of similar subtleness to the last possible degree. This is what we aim at in Sahaj Marg. The system helps an Abhyasi to free himself from grossness settled round him in the form of covering.

The technique of Sahaj Marg, though quite simple, is often beyond common grasp, since it adheres closely to the absolute Reality and proceeds along subtlest lines. It prescribes meditation on heart, thinking of the Divine Light there. But the Abhyasi is directed not to try to see the light in any form or shape. If he does so, the light, perchance if appears to this view will not be the real but one as projected by him. An Abhyasi is however advised to proceed with it in the form of mere supposition. In that case it shall be the subtlest and we shall thereby be meditating upon the subtlest. Every saint has used the word “Light” for it and I too can not avoid it since that is the only expression suited best for the purpose. But that creates some complications, because, when we talk of light the idea of luminosity becomes predominant and we begin to take it as glittering. The real light carries with it no such sense and may be represented as ‘Light without luminosity’. It refers to the very real substance or more appropriately the “substance-less substance”, which is associated with neither light nor darkness but is beyond both. Under our system of practice too, an Abhyasi no doubt does see the light some times but that is only in the beginning when matter comes into contact with energy. In other words it is a clue to show that energy has begun to work. Moreover, light not being our goal, the vision of luminosity within or without is not an indication of the attainment of realization.

Under the system of Sahaj Marg, the dormant energy of the centres and sub-centres is awakened so as to enable them to function properly. When the higher centres are awakened they begin to shed their effect upon the lower centres and when they come in contact with the Divine, the lower ones get merged in the higher. The higher centres thus take over charge of the lower ones. The lower centres too are cleaned so as to relieve them of the grossness settled on them. This alone is the proper and the most natural course which can bring out the highest result.

One thing which I specially lay stress upon is that the Abhyasi must cultivate in himself an intense craving amounting to restless eagerness or pinching impatience for the realization of the goal. It is this feeling of pain or restlessness, as one might call it, which one has to develop in order to ensure easy success. But I fear lest one might come up saying that he has stepped into the field of spirituality not for having pain or unrest but for achieving peace and tranquility and he may be right from his point of view. But from my point of view, I would say that the former is for those who have their eyes fixed upon the Divine, while the latter is meant for those who want to partake of the delight of the intoxication so to say. The later is however not so very difficult to achieve while the attainment of the former is not of course a child’s play. Many a man must have had a taste of the condition of peace. Let us now taste that for a spark of which one might be ready to forego thousand states of peace and calmness. This is in fact the foundation of the entire structure which brings forth rare personalities into the world. In fact the actual state of the real peace is beyond comprehension. It admits of no contradiction. It is literally neither peace nor restlessness, neither union nor separation, neither bliss nor sorrow. It is after all that for which we had developed pain. May you all have a taste of that pain? It is not however difficult to cultivate. Only a firm will and an undivided attention towards it is all that is required for the purpose. Then what you seek will be found quite close to you, rather with you – nay, you might yourself be that which you seek. For that, there must be a burning heart, which might burn down the weeds and bushes on the path. Om Tatsat.

© Copyrights and Publishing rights of this Post are fully reserved with Shri Ram Chandraji Maharaj Seva Trust, Cuddapah.

For more information and to join in the Mission as Abhyasi, contact:
Sri T.V.Srinivasa Rao, Chairman,
Shri. Ram Chandraji Maharaj Seva Trust,
3/1289, Co-op colony, Cuddapah – 516002 (AP), India.

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