spirituality and management, swami sukhabodhananda

[Guest guest]

would make everybody free. He was divine and yet down to earth. He was an

interface between playfulness and sincerity. Q] How do we know our

swadharma, nurture our unique talents? A] Do what you love and love what you

do. Listen to your own self . Your body will tell you what your call is. LIKE

HUNGER, LIKE THIRST, IT WILL ALSO REMIND YOU YOUR DUTY. Mind is calm and it is

also sensitive.

God is dancing within our body, mind is so filled with other thoughts that you

cannot listen to the call of your body. Listen to your own self. Silence is

roaring. Mind is like a machine anything put in is crushed . A ‘veer purusha’

can listen to his inner voice. Listen to it and move ahead. Q] what is

success? A] Success is getting what you like. Satisfaction is, liking what

you get. The most important component is hard work. Hard work

involves strategy. The most significant component is good blessings. If you are

patient, pure, then grace will fall LUCK is [labor under correct knowledge], it

is also when alertness meets opportunity. You need to work SMART. Do fishing

where there are fishes. Q] what are failures and how does the youth overcome

them? A] Failures are when you don’t get what you want. Failures are bouncing

pad for success. Failure makes you humble . It makes you realize that

everything is not yours. It stops you from developing arrogance. EGO- means

edging GOD out. Look at the siddha purusha . Qualities of a successful person

should be your ladder to success. You have to have patience and perseverance.

Q] Is life destiny driven, what is our role? A] The theory of karma. 1]

Sanchit karma – bank of your past karmas. 2] Agami karma- karma you acquire

when you living. 3] prarabdh – fructified portion of earlier karmas. My guruji

gave me this example. There is a river , a boat, a boatman and a motor. The

boat is our body, river is our previous karma, boatman is our jiva and motor is

our free will or purusharth. If the motor is not put on, the boat will travel as

per the speed of the flow of the river. But the choice is on our purusharth, the

motor if it is on , can increase the speed of our travel and it can also go

against the current of river . It is our PURUSAHRTH that can turn our PRARABDH

to our favor.

0in 0pt">Therefore at all times pray to god- “forgive me oh lord for whatever

sins I have consciously or unconsciously done” Q] who is the best leader?

A] A leader should have a value of integrity. CAN’S create success. CANT’S

create failures. He should always believe that he CAN. He should have

jargon’s . he should be a team man. TEAM - [ TOGETHER EMPOWERING TO ACHIEVE

SUCCESS] . He should be able to create the best symphony out of the orchestra.

Q] Message to the youth? A] what a little lamp can do the great sun cannot-

shine in the night. Never think you are insignificant. Learn to be happy, learn

to be good, always keep on learning. When sunlight falls on a crystal it

magnifies into a

thousand lights. But when it falls on a stone there is no effect. Be a crystal

so that when you receive divine light it magnifies and reaches a thousand less

fortunate souls.pillai george <pillai_george .sg> wrote: The

worship trains the sadhaka in concentration and in the co-ordination of

thought, word and deed. The left hand rings the bell; the right shows dhupa or

dipa, or places flowers; the lips utter the kriya mantras; the mind dwells on

the ritual performed by these three organs. In Siva-puja, the entire

personality of the worshipper is fully brought into focus. It

is not as though he is simply performing a mechanical ritual. All his faculties

are made to play a conscious part in the various little acts of the puja. In

every installation and puja in atmartha worship, there are three in-separable

functions-bhavana (thought), mantra (word) and kriya (action) Bhavana is to

imagine or conceive of the Being worshipped as actually inhabiting the concrete

object installed for worship, such as the image linga, handful of sand or

sandal, kalasa or even a flower; this is a mental process involving the

exercise of thought. The second function is the utterance of the mantra, i.e.,

uttering the appropriate mystic syllables which are calculated, to welcome and

install that Being in the object chosen; this is a vocal process. The third is

the kriya - actual ritualistic puja - the various detailed actions connected

there with such as inviting the

honoured guest to step in, to be seated, to accept service, food etc., to listen

to prayers and so on; this is a process involving action done mostly with the

hands. Thus it is evident that all the faculties of the worship per find full

expression in the puja; and self purification in the physical, mental and

psychic planes is the first direct and wholesome outcome of the Siva-puja.

The greatest synthesis is this integration of thought, word and deed through

bhavana, mantra and kriya. Development of personality is an important aim of

educators in this century; it consists of an integrated development of the

three faculties of body, mind and soul. It is indeed amazing that such an

integration is sought to be effected in the spiritual sphere, through worship,

by a meaningful synthesis of bhavana, mantra and kriya. All the details of

the Siva-puja are sought to be related to one or the other of the basic

concepts of Saivism. Siva's function for the succour and liberation of the

souls are fivefold; acts of service to Siva in the puja are related to these

functions. The abhiseka denotes creation; naivedya of the offering of food

denotes preservation; bali(sacrificial offering of food) signifies dissolution;

the showing of light denotes obscuration and finally the ritual of agni-karya or

homa signifies the bestowal of grace. Puja is again an expression of

trancendent humanism in the practice of the Saiva religion. No Siva-puja, is

complete without a Candesa-puja as the last item. Candesa was just a small

human boy who tended cows and who was raised to the celestial region for his

intense love of God. At the end of all Siva-puja, a go-puja, worship of the

cow, is prescribed. Rsabha deva, the bull mount of Siva also to be worshipped.

There is invariably the worship of the sthala-vrkas, worship of the particular

tree or plant in the place, under whose shade Siva was considered to have

manifested Himself in the ages past. Siva worship as laid down in the

agamas has come to stay. It seems to have satisfied a thrist of the people to

reach God-realisation, not through total renunciation, but even through the

enjoyment of the good things of life. It appears to have succeeded

marvellously and perpetuated a system of worship, which had stood the test of

time. The parartha-Siva-puja is still going strong, and today, in the latter

half of the century, it continues to be the bedrock on which the edifice of

family and society stands. Yours George Pillai Om Namah Sivaya Do you

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