Meaning of F R I E N D S H I P

Meaning of F.R.I.E.N.D.S.H.I.P

F” is for Fun…………That friends share when they are together.

“R” is for Reliability….A true friend is someone that you can always
rely on.

“I” is for Interest…….Someone who is genuinely interested in you,
your fears, joys, and life.

“E” is for Energy………They pick you up when you are down, and give
you the energy to go on and believe in yourself.

“N” is for Nothing……..Nothing is ever too much, no matter what time
it is, night or day.

“D” is for Distance…….Although the miles may separate you, a true
friend is never far away.

“S” is for Secrets……..Your feelings and personal/private thoughts
that you can only share with a friend.

“H” is for Happiness……The way I feel when we are together.

“I” is for Inseparable….Through good times and bad, tears and
laughter. A friend will always be there for you.

“P” is for Perfect……..The friendship

HARISH PROFILE

Born on : July 26 (1990)

Body Type : Athletic

Eye color : Black

Religious Views : Spiritual

Books I Read : Swami Vivekananda - The Friend of All , Secret of Concentration and many more..

Sports : Basket Ball

Professional : Student ( Intermediate IIT ) Batch 2007.


College : Sri Chaitanya , Chaitanyapuri.

About Harish

Harish bharatha is the gretest person....
You never see in this world ,who is having qualities of vivekananda .he is so innocent.

karma yoga II

The Law of Action
Lord Krishna states the general rule about the nature of action and its result in the famous verse 47 of Chapter II:
“But thou, want not! Ask not! Find full reward
Of doing right in right! Let right deeds be
Thy motive, not the fruit which comes from them.”

With discriminative intellect, you can choose, plan and perform an action with a view to obtaining a desired result, but you have no choice in determining the result of the action. Innumerable factors go into determining the result and we do not have the knowledge of all of them. An archer can release an arrow at his target based on his judgment but he cannot be certain whether the arrow will definitely hit the target. Once the arrow is released, its flight is governed by the laws of nature and factors such as wind and velocity. The archer can estimate these factors but cannot control them.

Everyone can make an error of judgment and so one day or the other, everyone is likely to make a mistake. But we should understand that we have freedom or adhikara in karma alone and that whatever result comes, is in accordance with the laws governing the action. It is Ishwara who is the author of the creation and its laws. So there is no such thing as success or failure; there is merely the action and its result. This attitude of taking the result as it is, that is, maintaining equanimity of the mind both in success and failure, is called yoga.

The Prasada Buddhi
For a devotee, the entire life is based on the fact that every result comes from God. The Lord is impartial and so only the right result comes to everyone. This understanding brings about an attitude towards the result as prasada. Prasada comes from Lord and it carries His grace and therefore it will bless whoever partakes of it with reverence and gratitude. Success is prasada and I don’t jump to the ceiling. Failure is also prasada and so I don’t sink to the bottom. The result is sanctified because it comes from the Lord and so there is a happy acceptance of every result. The attitude of accepting result as prasada leads to the elimination of all sorrow.
“And out of that tranquility (Prasad) shall rise
The end and healing of his earthly pains,
Since the will governed sets the soul at peace.” II-65

With the attitude of Prasad budddhi or karma yoga with respect to the result, an action which is born of likes and dislikes becomes the means of eliminating the very likes and dislikes. The mind free from reactions to success and failure is free from the agitations of elation and depression. Such a mind is tranquil. It is a contemplative mind. It can evaluate the results and learn.

An action performed by an alert mind becomes beautiful. A tranquil, alert, fresh, attentive mind is the mind that learns. When the result of the action loses the capacity to create any reactions and agitations in the mind, all the likes and dislikes are rendered ineffective like roasted seeds which cannot sprout. One of the values that the Lord gives in the Gita is to always maintain equanimity of the mind while meeting the desirable and the undesirable.

Action is recommended for everyone who entertains desires in the mind. We do not know all the varieties of likes and dislikes hidden in the mind; action is the only way for them to express themselves. They express as action every time and get neutralized. In course of time the mind becomes relatively quiet, freed from the hold of likes and dislikes. Such a mind discovers freedom.

Renunciation of Action
An ignorant person, not knowing the Self as non-doer, gives up action due to delusion, thinking that he or she will be an accomplished person merely by becoming a karmasanyasi. But the one who has the notion of doership due to identification with the body, cannot totally give up action as Krishna says in Verse 11 of Chapter XVIII:
“For, being in the body, none may stand
Wholly aloof from the act; yet, who abstains
From profit of his acts is abstinent.”

So the contention is between Karma Yoga and Sannyasa taken by will. Should I perform actions expected of me or should I give them up and pursue the knowledge? As long as there is conflict, one should continue to work. A field of activity must be there where one can perform action and neutralize likes and dislikes.

When likes and dislikes are largely neutralized, the mind is no more troubled by the desire of acquiring happiness and security because it is itself cheerful and tranquil. At this stage one is ready to renounce action. Action should be renounced only when it is no more necessary to perform them. Sannyasa should not be taken by will, but should be a natural outcome and an indication of a mature mind that is content with itself and is not demanding or dependent upon other things or beings for its happiness. Sannyasa of action indicates that the seeker is ready to pursue the knowledge of the Self to the exclusion of all other involvements.

Author Susan Power ended her story ‘Snakes’ thus: ‘I prefer to watch the present unravel moment by moment, than to look close behind me or far ahead. Time extends for me, flowing in many directions, meeting the horizon and then beyond to follow the curve of the earth. But I will not track this course with my eyes. It is too painful. I can bear witness to only a single moment of loss at a time. Still, hope flutters in my heart; a delicate pulse. I straddle the world and to pray that somewhere ahead of me He has planted an instant of joy’. If only she knew that all instants ahead of her were planted with joy – she just has to connect with her Self!

The mind is the instrument for feeling different material experiences, and intelligence is the deliberative instrument which ponders the pros and cons of a thing and can change everything for the better. Now you must use your intelligence to fully understand what this sublime science of cosmic consciousness is. If you do so, you will find it to be strikingly wonderful.

Human beings are tied to the earth, but are not wholly of the earth. We are each of us, for the time being, poised between the soil underneath our feet and the never-ending ethereal spaces around us. The unease we occasionally feel in our earthly bodies is merely a by-product of our innate understanding of our dual natures. But the time we spend in our physical bodies will not last and should thus be cherished. For one day, when our evolution is complete, we will return to the source of life to become beings of light once more.

Even the smallest taste of success can awaken a fresh surge of desire within us because it is via the triumphs of old that we learn to believe in our ability to find fulfillment in the future. While we can cultivate feelings of capability within ourselves without ever having felt truly triumphant, the projects we tackle successfully provide us with proof that we are ready to embark upon a new phase of personal or professional growth. When we stumble along the path leading toward our larger goals, we can draw upon the satisfaction we felt in the past upon accomplishing our aims to sustain our spirits in the present. Our chances of realizing our dreams are likewise bolstered by our confidence, ensuring that we never entertain failure as a possibility.

All motive and action affects the cosmos in some way. The principle of cause and effect is the truth that allows us to change ourselves and the world around us for the better. However, this same universal law is also at work when change is not at the forefront of our minds. Our intentions flow forever outward in the form of energy, affecting both the people closest to us and billions of individuals we will likely never meet. For this reason, we should strive always to speak, think, and behave with great thoughtfulness and compassion. The virtues we choose to embody can inspire joy and integrity in the lives of countless people, whether we touch their existence directly or not.

The influence we wield is infinite. In an effort to internalize our conscious understanding of the nature of cause and effect, we can never truly know how our thoughts, emotions, words, or actions will manifest themselves on the larger universal stage because it is likely that the furthest-reaching effects will fall outside the range of our perception. We can only look to the guidance of our conscience, which will help us determine whether each of our choices is contributing to humanity’s illumination or setting the stage for unintended troubles. When we are in doubt, we need only remember that the cultivation of altruism inevitably leads to a harvest of goodwill and grace. Motivated by a sincere desire to spread goodness, we will be naturally drawn to those choices that will help us express our commitment to universal well-being.

Nothing you do, however minor or mundane, is ever exempt from the rules of cause and effect. From the moment of your birth, you have served as an agent of change, setting forces beyond your comprehension into motion across the surface of the earth and beyond. You can exert conscious control over this transformative energy simply by examining your intentions and endeavoring always to promote peace, positive energy, and passion in your ideas and actions. While you may never fully comprehend the extent of your purposefully heartfelt influence, you can rest assured that it will be universally felt.

Bhagavad Gita: Distraction

Chanchalam hi manah krsna
pramaathi balavaddrdham
tasyaaham nigraham manye
vaayoriva sudushkaram.

The heart of men is unfixed, Krishna,
rash, tumultuous,willful and strong.
It were all one, I think,
To hold the wayward wind, as tame man’s heart. Verse 34 Ch VI

The obstacles
Three obstacles which deny me what I want to be are ignorance, impurity and distraction. To remove ignorance I carry out vichara, enquiry into the nature of the self, the world and the creator of the world, with the help of scriptures. When one sees how deeply entrenched in ignorance the modern day civilization is, one can easily conclude that it would be impossible for the world to be saved from such deep, deep ignorance. But possibility or impossibility is not an issue. A God-conscious devotee removes his ignorance by hearing about the transcendental holy name of Lord Vishnu, chanting the holy name, remembering Him, offering the Lord respectful worship, offering prayers to the Lord, considering the Lord one’s best friend, and surrendering everything unto Him (in other words, serving Him with the body, mind and words).
–Srimad Bhagavatam 7.5.23

A devotee is detached from the results of his activities, but he still tries his level best to bring about the enlightenment of the suffering souls of this world and leaves the results up to Krishna. This is possible only when the mind enjoys purity, for achieving which, the means is karma yoga. Now we come to the third factor, distraction or lack of steadiness of the mind.

Mind is not a problem
The mind changes quickly and completely, without leaving even a trace of the previous cognition. This allows the perception of an object as it is. So, the fact that mind changes is a blessing. Thinking is not a problem nor is inquiry nor discovery. Memory is not a problem either – in fact poor memory is a problem. Thus, a changing mind, perceptions, thoughts, memories - none of these is a problem for the human being. What causes problem is the incapacity of the mind to abide in itself when you want it to do so.

Mechanicalness is the problem
The problem arises when the mind seems to have its own ways over which the individual has no mastery. In a conversation with a friend topics change not because of your will but because the wheel of conversation turned by itself – just as in driving you steer unconsciously on different routes. This is true of all our activities in life – we allow things to happen only by accident and not by deliberate control.

A distracted mind is not efficient. Even for worldly achievements such as gaining wealth or fame or power, one needs a mind relatively free from distractions, capable of consistently working toward the chosen goal. A distracted mind is the biggest problem in meditation. Though one begins alright, the mind moves to other topics in spite of one’s will. Man does not have mastery over the ways of his mind.

The power of habit is supreme in the life of man. Most people go through life mentally making good resolutions, but without ever succeeding in following what is wholesome. We usually do not do what we wish to do but do only what we are accustomed to do. That is why materially minded persons find it difficult to be spiritually minded even when they try hard. Unwanted habits are temporary misery making grafts on the soul. They must be thrown out. It is wonderful to do what is right habitually, and thus multiply goodness and happiness.

Silence is the Nature
Silence is the innate nature of the mind which enjoys the capacity to think. You must do something to be restless, to be sad; you must think of a topic or a thing or a being that causes restlessness, and build upon it. Silence is a state of mind when you have nothing to think about. Sorrow or sadness is something one has to work upon. However agitated one is, one does become silent now and then because silence is the nature of the mind. No matter how many cords are around your feet, remember this: the minute you know in your heart that the happiness which is found in the temple of silence is most tempting, then you will be free. You must have that joy, and then you are already released. That can come only through your determination.

Distraction
It is the indisciplined ways of thinking, the mind going from one thing to another that is the problem. This is distraction. There is no distraction without being mechanical. I want to think of one thing and the mind engages in something else and I go along with the latter. The mind goes away without my consent. It is as though the mind hypnotizes me, puts me to sleep and walks away. It is only when, in the course of its own meandering paths, the mind comes back by itself to the object of meditation, that I become awake. I realize that I was lost.

When the mind goes away, I also go along with it. So a meditator is told to bring back the mind. But it is easier said than done. When the mind wanders, I am not there to catch it and bring it back. The meditation becomes a tiresome thing. So we have to take some steps to see that slowly we gain mastery over the mind.

Mechanicalness is a reaction
Any form of reaction is mechanical, not deliberate. Action is deliberate; reaction is not. If you deliberately hit someone for what the person did, it is an action, although it may not be right. But if you hit that person without deliberation, you have no control over that action and it amounts to a reaction. If you act deliberately, you can have a choice and can change the course of action if necessary.

All the actions should be blessed by reasoning or the faculty of choice. Your action can be unreasonable but then you can learn. We do not change in spite of experiences in life because we mostly react and fail to act. If I go on reacting in my life out of jealousy or anger, I become automation, a robot that is set on certain reactions. I become an unpredictable creature because there is no reason behind my impulses.

Partiality to one’s own self
No matter what the facts are, we tend to twist them to put ourselves in the right. Though we love to forgive ourselves, we find it difficult to forgive others. It is customary for most minds to magnify the fault of others, whereas they minimize or resolve to nothingness their own errors. If your feelings are hurt easily, you should not indulge in hurting the feelings of others. If you want to be justly treated, learn to treat others right. The following story from Vishnupurana illustrates that individual separateness is an illusion, and that all life is one:

After a thousand years came Ribhu
To Nidagha’s city, to impart further knowledge to him,
He saw him outside the city
Just as the king was about to enter with a great train of servants,
Standing apart and holding himself apart from the crowd
His neck wizened with fasting, returning from the wood with fuel and grass.
When Ribhu saw him, he went to him and greeted him and said:
“O Brahaman, why standest thou here alone?”

Nidagha said: “Behold the crowd pressing about the King,
Who is just entering the city? That is why stand alone.”
Ribhu said: “which of these is the King?
And who are the others?
Tell me that, for thou seemest informed.”
Nidhaga said: “He who rides upon the fiery elephant, towering like a mountain peak,
That is the King. The others are his attendants.”

Ribhu said: “These two, the King and the elephant, are pointed out by you
Without being separated by mark of distinction;
Give me the mark of distinction between them.
I would know which is the elephant and which the King.”
Nidhaga said: “The elephant is below; the King is above him,
Who does not the relationship of borne to the bearer?”
Ribhu said: “that I may know, teach me.
What is that which is indicated by the word ‘below’ and what is ‘above’?”
Straight Nidhaga sprang upon the Guru, and said to him:
“Here now, I will tell thee what thou demandest of me:
I am above, like the King. You are below, like the elephant.
For thy instruction I give thee this example.”

Ribhu said: “If you are in the position of the King, and I in that of an elephant,
So tell me this still: Which of us is you, and which is I?”
Then swiftly Nidagha, falling down before him, clasped his feet and spake:
“Truly thou art Ribhu, my Master………….
By this I know that thou, my Guru, art come.”
Ribhu said: “Yes, to give thee teaching,
Because of thy former willingness to serve me,
I Ribhu by name am come to thee.
And what I have just taught thee in short –
Heart of highest truth – that is complete non-duality.”
When he had thus spoken to Nidagha, the Guru Ribhu departed thence.
But forthwith Nidagha, taught by this symbolic teaching, turned his mind completely to non-duality.”
All beings from thenceforth he saw not distinct from himself.
And so he saw Brahman. And thus he achieved the highest salvation.

Auto-suggestion
So distraction is born out of one’s incapacity to control the happenings of the mind. Generally we react and react again over the reactions and thus create a chain of reactions. Suppose you take a vow of not being angry today – it is an auto-suggestion – it can work if you are convinced that anger is an enemy which should be avoided. Before anger shows its ugly face, you can see it coming and you are ready to receive it. You can receive anger with a smiling face. Use your creative thinking ability to gain success in every worthwhile project you undertake. Help yourself, that you may bring into proper use all your God-given powers. Make mental blueprints of little things, and keep on making them materialize until you can make your big dreams also come true. Try and remember that no matter what life places at your feet, there is absolutely no situation that cannot be resolved with time, love, and friendship.

Alertness, a Sadhana
One should become alert or conscious to avoid anger. Just as all of legs of a chair get pulled when we pull one leg, many things get tackled when you tackle one thing, because all reactions are born of mechanicalness. This process is called sadhana. Everyone is a combination of materialistic, spiritual, business and family values. Every thing is profound and in as much as every thing is mithya, unreal, it is all profane. A spiritual person is one who tries to solve the problems deliberately unlike a restless mind which does not know what is happening. If we take note of the various reactions that happen in a day, the day-to-day life becomes conscious.

It is alertness that is important and not merely observing a rule. Lord Krishna says in verse 17 Chapter 6: yuktaahara vihaarasya, yuktacheshtasya karmasu, yukta svapnaavabodhasya, yogah bhavati duhkhahaa. “The one who is conscious in eating and recreation, the one who is moderate in activity and in remaining awake, for that one the yoga removes pain.” Sadhana becomes meaningful only when alertness is maintained in all activities; neither overdoing nor not-doing would help.