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Tagore — Gitanjali Excerpts

2/9/2013

Rabindranath Tagore Excerpts from Gitanjali
Provided by Guru Bhai T.N. Basu (Tapu) of Kolkota

Thou hast made me endless, such is thy pleasure. This frail vessel thou emtiest again and again, and fillest it ever with fresh life.

     At the immortal touch of thy hands my little heart loses its limits in joy and gives birth to utterance ineffable

The light of thy music illumines the world. The life breath of thy music runs from sky to sky. The holy stream of thy music breaks through all stony obstacles and rushes on...Ah, thou hast made my heart captive in teh endless meshes of thy music, my master!

...let me make my life simple and straight, like a flute of reed for thee to fill with music.

O fool, to try to carry thyself upon thy own shoulders! O beggar, to come to beg at thy own door!

    Leave all thy burdens on his hands who can bear all...

    Thy desire at once puts out the light from the lamp it touches with its breath. It is unholy — take not thy gifts through its unclean hands. Accept only what is offered by sacred love.

Here is thy footstool and there rest thy feet where live the poorest, and lowliest, and lost.

     When I try to bow to thee, my obeisance cannot reach down to the depth where thy feet rest among the poorest, and lowliest, and lost.

     The traveller has to knock at every alien door to come to his own, and one has to wander through all the outer worlds to reach the innermost shrine at the end.

     The question and the cry ‘Oh, where?’ melt into tears of a thousand streams and deluge the world with the flood of the assurance ‘I am!’ My desires are many and my cry is pitiful, but ever didst thou save me by hard refusals; and this strong mercy has been wrought into my life through and through.

In my life thy will is ever taking shape.

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Constructive Anger

2/9/2013

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Constructive Anger by Swami Sada Shiva Tirtha
Sanskrit translated by Swami Darshanand Saraswati
Article inspired by Swami Darshanand Saraswati

Why take the time to write about "good" anger?

I mean, there's so much bad anger in the world today. Road rage, school violence...why even take the time to write about good anger when there's so much to talk about bad anger?

It is precisely because of all the bad anger that the impetus to write about good anger has arisen. In fact, it may well be due to the fact that many people are have not been exposed to good anger—that they only know bad anger—that is the reason for all the bad anger.

The above Sanskrit slokas were taken from the Atharva Veda, one of the 4 main Vedas of the Hindu scriptures. Atharva Veda is also the source of most of the information on Ayurveda.

It is clear from these passages that there is something useful, medicinal, even necessary about good anger. Why its useful may not be as clear.

The notion of good anger may seem mysterious at first glance, even hard to fathom. However good anger is readily found in the homes of loving families.

If you love your children, and you don't want to spoil them, sometimes you have to get angry. Further, if a child is about to do something that will harm them, such as touch a stove or walk into the street, an angry yell is far less severe than the possibility of being hit by a car. If a parent has to hit a child's hands to prevent them from touching the hot stove and being burnt, this too is helpful to the child.

Yet we rarely hear of how grateful people are for having received good anger. In fact, these days we seem to hear how practically everyone was abused physically and/or emotionally. And even the smallest displays of anger are brought under a microscope.

The big question is, where do you draw the line between abuse and good anger? Ultimately the answer lies with parents who love their children. Perhaps after exercising good anger, these parents also explain to their children just why they used good anger.

In this context, children will have an understanding and a sense of the difference between good and bad anger. This gets to the actual impetus of writing this article.

Over the years I've seen many clients who received real abuse in their childhood. There was decidedly a lack of love, or at least the inability to display love from the parent's side.

As a result, when these parents got angry it was never out of love or concern. Anger was due to stress, alcohol, or other non-loving reason. Now, in many of these children-now-grownups is that they become frightened or defensive when someone gets angry with them because they are hurting themselves (i.e., when someone displays loving anger).

In short never being exposed to good anger, they associate both forms of anger as one-in-the-same, uncaring anger. It is not possible in this article to suggest for each individual family exactly how to expose children to good anger. What can be done is to inject into today's "politically correct" atmosphere that there is nothing wrong with discipline if it is done with love and communication. I may just need to be heard again, and in this present context.

We would expect and hope that there would be less road rage and school shootings if more loving discipline were displayed by parents. How each family develops this will be individually decided.

Ayurveda suggests a number of lifestyle adjustments to help parents develop their own inner love and love for their children. These therapies are stated throughout all the Ayurvedic literature.

To summarize, creating a less stressful lifestyle is key. Even if the slightest life adjustments are made people see wonderful results.

Eating a little healthier and taking a little more time to eat are key. Take some time out for silence, and play. Work in a career you love—use your God-given talents. Create a more pleasing environment with aromatherapy, color therapy and music therapy. To reduce stress try yoga, massage, meditation and herbal brain tonics.

Families need to spend some more time together. Don't postpone closeness and tenderness for some future date. It is like spending all your time planning what to do when your plant grows to be 5 feet tall, but with your busy schedule planning and working for that day, you forget to water the plant now.

Don't postpone the important things. These are the sacred events—the reason for family life. These experiences help you grow as a person and help your children grow into healthy individuals who can also contribute to society.

So while this article is not suggesting you use anger as an excuse, don't be afraid to exercise good anger when it is needed...if you love your children, you will know when is the right time to use good anger.

If adults need to receive or use good anger with other adults, again the key is caring compassion. Good anger is not used all that often, but if you love someone, don't be afraid to get tough to help them.

If this notion of good anger catches on, I can see a national TV ad campaign...'brought to you by the National Anger for Goodness organization (NAG)...if you really care, shout in their ear." Or some such silly slogan.

The point is love encompasses many things and caring includes the occassional constructive anger. Wishing you health and healthy anger.

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Ayurvedic Ethics 4 Longevity

2/9/2013

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by Swami Sada Shiba Tirtha
Sanskrit & translations by Swami Darshanand Saraswati

Swastha vrittam yathoddishtam yah samyag anutishthati.
Sa samaah shatam avyaadhir aayushaa na viyujyate. One who observes good conduct and Ayurvedic lifestyle
lives 100 years of life free from disease.

Lord Atreya Punarvasu
Charak Samhita Ch. 8 Su 31 Again, he states,
Tasmaad aatmahitam chikeershataa sarvena sarvam
sarvadaa smritim aasthaaya sad vritam anushtheyam. It is important for everyone to observe
ethical guidelines always for their well being.

Charak Samhita Ch. 8 Su 18
Longevity is the buzzword nowadays. From magazines to commercials to health products, and even in the biotech field, it seems everyone becoming concerned-if not obsessed-with living longer. Of course as the demand rises so does the availability of so-called longevity products.

So you may find it surprising to learn that the Ayurveda has discussed this topic well before the current trend (about 5,000 years ago), offering a longevity 'product' that is free! This longevity product is called by many names, ethics or virtue, compassion, honesty or truthfulness.

We hear from parents, teachers and the media that these concepts have been dropped from our daily vocabulary and from our teaching curriculum; at home and in schools ethics has become a lost course.

The great Ayurvedic teachers have extolled ethical behavior as a means of physical and mental health. Can there be a correlation between the current lack of ethics classes and the state of stress and disease in the society? The Ayurvedic sage's words seem to be supported by this.

Before we continue, lets get a clearer picture of the Ayurvedic description of ethics. Lord Atreya delineates a few ethical guidelines as follows:
Develop good conduct
Respect the guru, elders and teachers
Observe cleanliness
Always Have a pleasant personality
Be modest in your achievements
Apply yourself in studies
Cultivate spiritual practices for inner growth
Be truthful in all undertakings
Righteousness
Exercise compassion

It is important to emphasize the open definition of the concept of ethics. Ethics discussed here is not meant to judge, moralize or condemn another. Practicing ethics doesn't mean developing hatred for another whose lifestyle doesn't match with your ethics; you can adopt the philosophy of "live and let live" and ignore activities you don't agree with. But to develop anger and hatred destroys your own peace of mind and ethical practice.

So, it is suggested here that ethics involves general, common-sense behaviors that are mainly self-reflected or internally-monitored and privately maintained irrespective of the ethical choices of others. In other words, the Ayurvedic texts do not suggest one person, group or religion be the sole judge and jury of the way a person should or shouldn't act. This becomes more dogmatic and the notion of 'our-way-is-the-only/right way' becomes an exercise lacking compassion—the very opposite of the spirit of ethics.

Each religion and social group has some commonly held beliefs about what ethics means. You are advised to return to your favorite source, be it a book on behavior or your own religious scriptures. Read, remind yourselves, discuss these notions with your family, friends and co-workers…for ethics is the very medicine of longevity, health and mental peace. The great Vedic epic the Mahabharat also discusses the value of ethics for good mental and physical health, and hence, for longevity. It says, 'Tradition, ethics, knowledge and humility are ate the four doors to a good mind.'

Longevity therefore depends on ethical conduct
and the diet suited for your body type.

I believe it was Mark Twain who once said he always tells the truth, so that way he never has to remember anything. If the mind is focused on truth or honesty, one doesn't have to remember lies. If one is out to get another, the mind is ever restless, looking to see who is out to get it. Even gaining at someone else's expense keeps the mind concerned that others are out to do the same. Conversely, if the mind is intent on helping, compassion, etc., there is more of an atmosphere of peace and happiness.

It is not suggested that one should not tend to details, to be practical, cautious and have a healthy amount of skepticism, but this is used only to protect yourself. The difference is one doesn't have to go on the attack, foregoing ethics to achieve. In the Bhagavad Gita, Lord Krishna says that we are only required to do righteous action, but have no claim to the results of the action. He advises us to be even in loss and gain, success and failure, happiness and sadness. So one does what they feel is righteous only because it is righteous.

Then believing that whatever comes as a result of righteous actions must be for the best, one shouldn't sacrifice ethics only in the name of gaining something. I think most people will admit that the most trying, tragic events of their lives have, over the years, turned out to be the events that have given them their most spiritual growth and strength. Conversely, when things are too good, too easy, people tend to slack off and wind up in some sort of trouble. So by not judging so-called good or bad results, work only towards righteous goals and don't be attached to the results. In short, act (righteous action) for its own sake, and let come what comes.

Again, acting implies doing what you have to in life, (e.g., earn a living, work to complete a project, homework or mow the lawn). The idea is to do the best job you can, but don't complete the job at the expense of anyone else-just so you can say you completed the job. Do your best using your beliefs about ethics.

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Value of Mantra (part 2)

2/9/2013

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Explanation & Value of Swami Narayan Tirtha's Siddhayoga Mantra Sadhana
by Swami Sada Shiva Tirtha

Part 2

For a more intellectual understanding of the value of mantra, we look to Yoga Vani: Instructions for the Attainment of Siddhayoga by His Holiness 1008, Sri Sri Srimat Swami Shankar Purushottam Tirthaji Maharaj.

In the third discourse (chapter) he states that mantra saves one from the noise and nightmares the mind projects and harasses onto people. Through repetition of mantra, eventually mental stresses, worries, fears, angers, etc. cease. When mental activity ceases yoga is attained.

It is like a turbulent ocean, with waves crashing everywhere. Yet when the storm is over, the sea is calm. Through the grace of the Preceptor, the life-force or kundalini shakti is properly guided and raised, gradually stilling the mind.

The following is a synopsis of various parts of the book, Yoga Vani that discusses the value of name/form medtation.

Yoga Vani By Swami Shankar Purushottam Tirtha

Discourse 1

Lord Brahma asked Mahadeva, "All creatures are enveloped in the illusory meshes of happiness and misery. Be so kind as to tell me, Lord, how these can attain Salvation by pursuing such easy and cheering means that produces complete satisfaction, cutting asunder the meshes of illusion and annihilating the causes of birth, death, lassitude and sickness".

Lord Shankara replied, "There are various ways of attaining Salvation but the means are not east to pursue or practice. Salvation can easily be obtained only by means of Siddhayoga and by no other means."

The object of humanity is the attainment of salvation. Sorrows and miseries finally vanish when Salvation comes.

Shishya: Father, please explain what is Siddhayoga

Preceptor: Siddhayoga is that means by which yoga (union) can be attained without difficulty. Through the use of sushumna one gains inner perfection. When the kundalini shakti proceeds through this tube, reaching the brahmarandhra at the crown chakra (sahasrara) the devotee attains yoga, knowing by experience of the oneness of life-the unity of self and Brahma.

Kundalini shakti is first aroused when the Preceptor or Guru infuses the shaktipat into the disciple. Then by gradual uplifting, the disciple then attains yoga. In short, the Guru prepares and serves the shakti and the disciple has no difficult effort to make. It is like having your hunger appeased through the grace of one who cooks your meal-you have no difficulty to buy, clean and cook the meal. So by virtue of the Preceptor's will-force, Kundalini shakti is aroused in you and you naturally obtain the path of yoga without having recourse to the precepts of the Yoga Shastras (e.g., asana, pranayam, mudra, etc.) in an unusual and difficult way. Gita calls this sahaja karma or the easy way.

That which comes from nature is easy. That which is against nature is artificial or unnatural. There is no possibility of danger in following natural ways. Mental delight and physical comfort is easily felt when we satisfy the calls of nature such as sleep, hunger, etc. So if Siddhayoga is attained by infusion of kundalini shakti through the good grace of a saintly preceptor, all accompaniments of yoga, asan, mudra, pranayam, pratyahar, dharana, dhyan, etc. will be naturally and easily attained by sadhana or recitation of mantra given by the Preceptor.

By gradual advancement in this way, you will attain moksha and be eternally happy It is delirium to think oneself wise until the kundalini shakti enters the brahmarandhra in the sahasrara. It is by this 'experiential knowledge', and not the intellectual understanding of knowledge that brings salvation. Intellectual knowledge (e.g., reading Vedas, listening to Guru's talk) is useful to understand the goal and to confirm spiritual experiences, but by itself cannot produce moksha any more than teaching a parrot to repeat the maxim, 'Aham Brahmasmi' produces moksha in the parrot. Both experience and intellectual knowledge are necessary, but without experience, nothing can be attained.

[Swami Narayan Tirtha says that moksha is far off and almost inaccessible unless they are bestowed with the grace of the Siddhayoga Preceptor (gurukripa).]

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Discourse 2

Shishya: Guruji, how does the Siddhayoga Preceptor infuse the kundalini shakti?

Preceptor: Through gurukripa, the preceptor can infuse the disciple through three methods, touch, observation and volition or will. As a bird hatches (its offspring by touching (warming/ infusing energy)) the egg; as a fish raises its offspring (infuses energy) through observation; and as the tortoise hatches its eggs from a distance using will alone, so too the Preceptor infuses his disciples through these three means. This is known as sambhabi diksha in the Bayabiya Samhita.

A real preceptor is one who can animate the mantra (awakening kundalini shakti).

---

Discourse 3

Shishya: Guruji, what is mantra?

Preceptor: Mantra saves one from the noise and nightmares the mind projects and harasses onto people. Through repetition of mantra, eventually mental stresses, worries, fears, angers, etc. cease. When mental activity ceases yoga is attained.

It is like a turbulent ocean, with waves crashing everywhere. Yet when the storm is over, the sea is calm. Through the grace of the Preceptor, the life-force or kundalini shakti is properly guided and raised, gradually stilling the mind.

Shishya: What is the significance of mantra?

Preceptor: The import of mantra is the deity established by it. Name and form are two sides of the same coin. By repeating the name of one's ishta deva and envisioning their form, the disciple gradually becomes transformed into that energy form.

Further, it is difficult and impersonal for one to imagine God as formless, so by envisioning the form of God most dear to you, the goal is already seen. Devotion grows and the disciple grows ever closer to that form.

Of course, as mentioned earlier, mantra must be enlivened by a qualified guru for the mantra to effectively awaken the disciple. Yoga is the union of Krishna and Radha; of Shiva and Shakti.

---

Discourse 4

Shishya: My Lord, in addition to following the Preceptor's commands (i.e., practicing mantra sadhana) is there anything else that can be done to assist the process of Self-realization?

Preceptor: It would be wise for the disciple to follow the rules of Yama and Niyama and as well to follow their Ayurvedic nutritional and lifestyle advice.

Yama
Ahimsa: or non-envy or non-harming any person or creature in action, word or thought.

Truth: Speech is for making others understand what you are trying to say, not for deceiving or creating false impressions. Always speak the full and complete truth. Even a partial truth is harmful.

Non-Stealing: Don't desire for the material possessions of others in action, word or thought.

Brahmacharya: There are two forms of celibacy - one for monks and one for householders. Follow brahmacharya in action, word and thought.

Non-acceptance: Do not run after wealth and fame in action, word or thought.

Niyama
Purity: External- Ayurvedic diet (pure foods and water)
Internal- pranayam, reading scripture, sadhana
Contentedness: Be content with what is obtained through luck or grace of God.

Tapas: Don't be swayed by warm words of praise or angered by cold words of disregard-be even in all social climates. This conditions the ego to humility.

Study the Vedas: Reading scriptures and practicing sadhana as instructed by Guru.

Think of God as All: Devote all actions to God. Accept all success as brought by Him. Say, 'I am not the doer, God is'. Just as a warrior fights in the name of his king, so disciples should work in this world in the name of God.
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Discourse 6
Shishya: When and how do I practice my sadhana?

Preceptor: 1. With eyes closed, sit on your personal asan in a quiet room reserved for sadhana (at your altar or meditation room). The room should have incense, photos and murtis of gods and preceptor. Incense purifies the mind. Photos remind and inspire one towards divinity and worldly indifference and detachment. No mundane discussions are to be held in this room. If such a room is not available, then make a portion of a room in this manner-away from social traffic.

Sit comfortably without strain or force. Allow the body to move and breathe as it naturally wishes. Begin with envisioning your ishta deva and mentally repeating the Name. If you begin to daydream or fall asleep that is fine as it happens naturally. But when you realize you are not on the mantra, gently and easily return to it without strain. [Sleep during sadhana is a special kind of sleep and is not to cause disheartenment]

Set aside some sadhana time in early morning, before lunch, after work and when going to sleep. Any other time is also helpful (e.g., also can practice with eyes open while driving, or waiting or walking, etc.).
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There are many sensations and movements  the disciple can experience during diksha  and thereafter, during sadhana practice.  They are discussed in Discourses 8 and 9.  Read dispel any concerns about whether  they are normal to experience.  The satisfied mind allows for deeper sadhana.

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Value of Mantra (part 1)

2/9/2013

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by Swami SadaShiva Tirtha

Part 1

“Ishta mantra” means repeatedly meditating on the name of God (whomever or however each person defines God. Even those who think of nature as God or don't believe in God, but have their own definition of spirituality can apply the following views, substituting words where necessary).

The point of this discussion is not to impose any view as to the best form of meditation. Rather it is solely an ode of praise and gratitude for the indescribable inner joy received from this practice. It is a praise of this form of meditation only; but not in any way suggesting it is the only or best form of meditation as that is determined by each individual.

This discussion was inspired by two events that occurred practically simultaneously. While reading Sri Ramacharitamanasa by Tulsidas, he beautifully extolled the benefits from mantra repetition. The very next day I was asked what the value of mantra meditation is.

For the joy of imparting and enhancing inner indescribable devotional bliss, presented here is a divine, nectar-like treat.

In Descent 1 (chapter 1), Tulsidas notes that yogis mutter the name of God (as mantra) and enjoy the incomparable felicity of the eternal absolute (Brahma). Just repeating one's Ishta mantra enables seekers of truth to comprehend the mysterious ways of Providence.

Devotees in distress, muttering their mantra, find their worst calamities disappear and they become happy. Further, in Bhagavad Gita, Lord Krishna says in this Kali Yuga, the easiest way to attain moksha is through Ishta mantra.

Tulsidas then goes on to make a bold assertion. We believe that there are two aspects to God, one eternal, unmanifest, unbounded; and the other relative as seen in creation. The relative has appeared within the eternal like a oasis mirage appears in the desert. Further, the relative is in fact in its essence, the very same eternal, unmanifest, just as a pot, a vase and a plate — all different objects — are all made of the same clay.

Tulsidas says in his view the "name" of God is greater then either the unmanifest or manifest form of God, and goes on to support his claim.

Using analogy, he says that fire is present in wood but is unseen. By repeatedly rubbing two sticks of wood together, fire is revealed. Like this, God as eternal and relative are inaccessible by themselves. However, by repeating one's Ishta mantra they are easily attainable through the use of name. Thus, the name of God is more more important and useful than either form of God.

Continuing, he says that Sri Rama, taking human form, suffered to bring relief to the devotees. However, through name mantra, devotees easily become abodes of joy and blessings.

While Rama personally redeemed several individuals, hundreds of thousands of people were redeemed by chanting His name.

Rama personally enabled several people to attain realization, while chanting His name puts an end to the birth-rebirth cycle for all who chant His name.

The Lord restored the charm of the Dandaka forest while chanting his name purifies countless devotess. Sri Rama crushed only a host of demons, while His name uproots all the impurities of Kali Yuga.

Rama extended His protection to two devotees (Sugriva and Vibhishana). Chanting His name showers His grace on all humble souls who chant. Sri Rama collected an army of monkeys and bears who struggled to construct a bridge to Lanka. Yet, repetition of His name, the ocean of mundane existence itself becomes dried up.

Tulsidas notes that repeating God's name, whether in good or foul mood, with positive or negative intentions, infuses one with joy in all the ten directions.

In Ayurvedic terminology, mantra meditation removes undue mental stress such as fear, worry, anxiety, anger, impatience, and lethargy. It removes the heart pangs of loss, loneliness, separation, emptiness and purposelessness.

So whether you relate to the mundane or spiritual, look at removing troubles or gaining Divine joy, this discussion has enummerated the value of meditation on Divine name—ishta mantra meditation.

It is hoped that the emotional feeling of the benefits of repeating ishta mantra has engenderd inspiration in readers.

part 2

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10 Secrets For Anyone To Achieve Sainthood

2/9/2013

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by Swami Sada Shiva Tirtha

Part 1

If we put aside the misconceptions about what sainthood is, we find it is rather easy for most anyone to be a saint. The purpose of this discourse is to show how just a slight shift in one's attention or intention towards 'goodness' can significantly alter one's life for the positive.

More to the point, it is hoped that all can see that there is no real chasm between people and saints—each of us has saintliness within and is closer to being a saint than one may believe. It is the aim of this article to inspire readers to feel more of their saintliness more of the time and see life from an entirely new outlook. Thus, you will be amazed how charged life can be, how meaningful, delightful life can easily become.

One semantic note for agnostics and atheists-the use of the word, 'God' can be substituted for whatever word or concept that you believe in. For example, some believe in a presence rather than a form of God. Others believe that nature is the higher power. Still others just call it some mystical something. The point here is not to force a definition or belief of God on readers, but rather, to suggest a universal notion that can bring health, harmony and peace to anyone of any belief. Please try to find the universal message here and not get stuck in semantics.

It is not important that one succeed in their efforts (i.e., living these qualities day in and day out), but rather that we at least make a sincere effort to try. In Bhagavad Gita, Lord Krishna says it is everyone's duty to try to do honorable or dutiful action, however the success or failure of the attempt is in God's hands. Just try and leave the results to God.

By simply and sincerely trying, one finds instant upliftment and raised self-worth. The attempt to follow one or more positive habits is the highest of medicines. The reason it is so easy to experience upliftment is because the mind is-even if for a moment-focused on God or Godly behavior. The Vedas tell us that as we think so we become. Further, it is said that when people just speak about God, God takes a seat in that conversation. God is so all-loving that all it takes to become closer to God.

In the Sri Ramacharitamanasa-the exploits of Lord Rama-the author Tulsidas states that his words and poetry are of poor quality, but he recognizes that just by speaking about God, God makes improves his story and makes him appear to be a better writer than he really is. It was Tulsidas' humble statement that inspired this present discourse.

In the first chapter, Tulsidas notes discusses the value of meditating on the name of God. Using an analogy he says fire is latent in wood and can be realized by repeatedly causing friction (i.e., rubbing two sticks together) fire is revealed. Like this, although God is within all people's hearts, still they have misery. So by constantly repeating the name of God, He is revealed.

To take this analogy a step further, within each person are inherent saintly qualities. While perhaps seeming far fetched, repeated rememberance of God and Godly qualities and and actions, saintly personality is revealed. This is the point of this discourse, to inspire all to realize this is possible and to begin to take actions to reveal these qualities in yourselves.

So to summarize, just by discussing or trying to do something a little better, a little nobler, remembering God a little more often, those higher, nobler things charge us with those feelings. God infuses us with His inspiration. It is the attempt towards these qualities that develops saintly qualities. And due to the power of these qualities alone affecting us, it is not as difficult to act and feel more saintly as one would first believe.

With this introduction, let us look at 10 misconceptions about saints to help remove doubts to improving one's life. Then we will look at the 10 ways to become more saintly. Following even one of these ways will bring the desired result.

Misconceptions

1. Saints must perform miracles
2. Saints never get angry
3. Saints don't display human emotions
4. Saints don't get sick
5. Saints wear special 'holy' clothes
6. Saints remain unmarried
7. Saints never have children
8. Saints never make mistakes or fail at anything
9. Saints only do literal holy things
10. Saints never watch TV or movies

Misconceptions Discussed
1. Saints must perform miracles
Miracles like instantly appearing in another part of the world, flying, manifesting objects in one's hand are discussed in the Vedas as traps to spiritual growth, not signs of Self-realization. At times one may find some power operating within them, such as knowing the future or past, but are cautioned to just accept this as a sign one is on the right path. However it is strongly warned not to try to develop these powers.

There are 3 life-realms, the physical world, the astral world and the seed of both. Beyond this is the eternal Soul. Powers and miracles are found in the astral world. Focusing on this realm locks the ego into this realm which, although fantastic, is still in the relative world: it blocks one from developing towards the eternal Soul.

So people may perform miracles and forget about developing their highest spiritual qualities. Thus, seeing or performing miracles is not considered anything saintly or holy in the Vedas.

2. Saints never get angry
In an earlier article I wrote about the notion of good anger as described in Atharva Veda. Often people project a false notion that a saintly person never gets angry. What they are looking for is someone who says it is ok to do whatever you like-someone who does not correct or protect, but rather just says "yes".

This is clearly not a responsible, compassionate action to let people do things that will hurt themselves just because they don't want to hear the word 'no'. Saints do have the qualities of compassion and responsibility, so proper anger may be displayed. For example sometimes yelling at your children to protect them (e.g., 'don't touch the hot stove') is necessary. So we dispel the second misconception.

3. Saints don't display human emotions
A saint is a saint because of inner realization of some higher, lighter, eternal state. But people by definition have personalities. Often people equate sainthood with zombie-hood. This world is full of diversity and our job is to find the unity in all this diversity. But the unity is the eternal state, not the homogenization of the relative world.

Once a saint came to a village. The people gathered around and asked for help. There was a cobra snake at the edge of the village who would hiss and bite all who passed by. The saint said he would help and went and spoke to the snake. He asked the snake to cease from biting the people. The snake agreed and the saint continued on his journey.

As it happened, when the people saw the cobra was no longer a threat, they began to taunt it. When the snake did not respond, the people began to throw stones and sticks at the cobra.

One day the saint returned to the village and saw the wounded state of the cobra. He asked what had happened and the snake related how now he was being abused by the villagers. The saint replied, 'I asked you not to bite the people, I didn't say stop hissing.'

So one shouldn't confuse personality with Soul.

4. Saints don't get sick
This is the same idea as point 3. The physical body must obey the laws of nature. Of course if someone is developing powers, then they may allay physical illness, but generally saints don't like to draw attention to themselves by showing magic-they like to appear as normal and blend into the crowd.

Some of the greatest saints have had severe illnesses. Ramakrishna had throat cancer. The doctors told him if he stopped giving discourses it would heal, but he said he didn't care about the throat, his purpose was to speak with people. The soul is stainless; the body is only a vessel to realize the perfected soul.

5. Saints wear special 'holy' clothes
Again, outer appearances have little to do with inner reality. Wearing a dress doesn't make a man a woman. From another point, people can dress in the religious robes, pretending in order to steal your money-the wolf in sheep's clothing story (or sinner in saint's clothing in this case).

The maxim, 'you can't judge a book by its cover'-although no longer followed in the publishing world-is applicable here. Honest, hard-working, compassionate people are people of God. They may have to wear a suit or dress to work, but this has no influence on their inner values. It is difficult to describe outer qualities to a saint. Saintliness of one's self and of others must be determined from within.

6. and 7. Saints remain unmarried and never have children
If everyone remained a celibate monk, the civilization would die out in less than a century. There is a principle of mental sainthood. That is, people who live in the world, but do not get drowned in the world. They view marriage as a way to help one another to go to God together, and raising children to be honest, productive members of the next generation.

Meeting these responsibilities are spiritual duties. All too often people cry for divorce because their spouse is not "spiritual", or their married life keeps them from spiritual things. This is almost always a cry of escapism. There is a time, later in life, when children are grown and have their own children. For parents to live and reflect on more literal spiritual matters-it is build into life and culture.

At each stage of life there are a different set of responsibilities. Follow your responsibilities for each stage. This is saintly action.

This is the same idea as point 3. The physical body must obey the laws of nature. Of course if someone is developing powers, then they may allay physical illness, but generally saints don't like to draw attention to themselves by showing magic-they like to appear as normal and blend into the crowd.

Some of the greatest saints have had severe illnesses. Ramakrishna had throat cancer. The doctors told him if he stopped giving discourses it would heal, but he said he didn't care about the throat, his purpose was to speak with people. The soul is stainless; the body is only a vessel to realize the perfected soul.

8. Saints never make mistakes or fail at anything
This also relates to the notion that only the soul is perfect and humans by nature may not succeed at things. As mentioned above, in the Gita Lord Krishna reminds Arjuna not to focus on the results of actions, but merely to follow dutiful action. Success does not relate to saintliness, rather, attempting saintly actions is saintly. Being even in success or failure too is a saintly action. But the results are credited to God.

Forget the future no matter how pleasant
Let the dead past bury its dead
Live, live in the present
Love within and God overhead

9. Saints only do literal holy things
The point here is that it is not what you do but how you do it. It is not that something is inherently bad or good, but how you use it. Money is not necessarily bad. If you use it to feed, clothe, shelter, if you donate to help the less fortunate, where is the harm? The internet and computers may be the most material of things in our lives. Yet, we use it to educate others about Ayurveda and spirituality. How can this be bad?

Again, it is impossible to judge a person's spirituality based on literal events in life. I know a stock broker who sees his working with the market as an intensely spiritual practice that helps him with balancing his emotions and with detachment. So whatever you choose to do, do it with good intentions. Do it for the joy you receive and see if it can't help another as well.

10. Saints never watch TV or movies
This relates to point 9. Media is not inherently evil. One can watch movies about the Dalai Lama and see TV epics like the Ramayana. Yet on a less literal note, any movie or TV show that uplifts, educates, instills values, is also helpful.

Summary
It is hoped that by now readers should have found some of their inner qualities to shine through the old, or at least see the crumbling of misconceptions regarding what are saintly qualities. Saintliness is not something foreign or outside oneself-it is not something given only to a few people. Nor is it like some delayed package to be delivered later in life, or in some future life that reads, "Do not open until worthy".

With the clearing of the rocks of misconception, we can now proceed with the laying of the foundation of saintliness in your life. Part 2 discusses in detail the 10 secrets to achieving sainthood. Of course there is a slight tongue in cheek aspect to this, as saints do not speak of their own saintliness. You will have missed the point of this discourse if you go around telling everyone you are a saint. Be simple and humble and work on developing good qualities.

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