Sat

(Truthfulness)


Without overcoming anger, spite and sadness we cannot call ourselves seekers of
the truth. Preaching Yama without practising it is hypocrisy — we are living a lie.
Holding onto a lie is an unnecessary burden we carry on our shoulders. The fact
that we have to keep remembering the enchiladas of fabricated information,
keep making up stories, and having to repeat them over and over, takes us
further away from the truth.

‘Sat’ (pronounced ‘suth’) in Sanskrit means truth. It is a Sanathani belief that Sat
resides in all of us. Sat also holds other connotations: ‘pure’, ‘true nature’, ‘that
which is unchangeable’, and ‘that which is real’. The Sattva guna we discussed in
the previous chapter comes from the word Sat.

The Sanskrit word Satchitananda is compounded by combining Sat (pure), chit
(conscious) and ananda (happiness). The Upanishads actively allude
Satchitananda as a fundamental attribute to pure and happy living, with honesty
and conviction.

In Mahatma Gandhi’s words:

If I were asked to define the Hindu creed, I should simply say: Search after truth
through non-violent means. A man may not believe in God and still call himself a
Hindu. Hinduism is a relentless pursuit after truth. Hinduism is the religion of truth.
Truth is God. Denial of God we have known. Denial of truth we have not known.

Then what is it that makes us lie and run further away from the truth?

The Ailment

Asat, means that what is not true. Maya (illusion), we discussed in the last
chapter is Asat. Asat is a deceptive state of mind when we cheat ourselves into
thinking that the make-believe situation is actually real. Deceit, conceit,
dishonesty are various attributes that rise from this illusionary state.

Asat arises from low self-esteem. Trivial matters are given undue importance.
We synthesise a fabricated environment that gives us immense comfort while
making up tall tales. This gives our mind an exaggerated opinion of our own
importance and an adrenaline rush leading to momentary pleasure. Whether it is
an expensive, unaffordable wedding dress we purchase with the intent to show it
off to others or play the victim card to gather pity, our primary goal is to seek
approval and attention from others.

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Asat stacks up quickly. We manufacture more stories to hide the past ones only
making our baggage heavier as time goes by. The colossal image of deception we
have made to impress others gets harder to manage. The credit card bills keep
piling up, the sorry stories we made up to gather pity become harder to
remember. Finally, the cat is out of the bag. We end up becoming the talk of the
town for all the wrong reasons. The sense of illusionary self-control becomes
cause of great distress, strangling our chit (consciousness) slowly and
meticulously. What follows is embarrassment, loss of respect and credibility. The
very people who we thought cared for our thrills, tribulations and agonies start
talking behind our backs calling us names. The unease and awkwardness become
difficult to handle.

The story of Valmiki

Long ago a thief named Valya roamed the highways looting

travellers. He was brutal and merciless to his victims. The news of
Valya’s plundering and barbarousness had everyone petrified.

One day Narada muni (sage) was on his way through the highway
where Valya ransacked. Narada looked at Valya with immense
love, while Valya grunted and asked Narada for his belongings.
He said to Valya, ‘Son, why do you rob people? Don’t you realise it
is a very bad thing to steal from people and keep what is not
yours?’ Valya replied, ‘I do that to feed my family, now give me
your belongings before I shred you to pieces’. Narada continued,
‘Go and ask your family if they are happy about you robbing
people and if they are happy to share your sins. On your return I
promise all I own and know will be yours, until then I shall wait
here for you.’

Valya was shaken by Narada’s statement. Never before had he

given this a thought. His entire life had been focussed on stealing
from others and feeding his family. On reaching his house, Valya
gathered his wife, sons and parents and asked them, ‘You know I
love you all to bits. I toil all day looting travellers to feed and keep
you all happy. I want to know if each one of you are ready to
share the sins I have incurred due to this?’

Hearing this his old parents said, ‘Son, we both are weak and old.
How could we possibly share your sins as our feeble bodies

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 wouldn’t be able to cope with the pains it will bring us.’ The sons
replied, ‘Father, what you do for work is not our concern.
Certainly, we cannot share your sins as we are young and have a
life ahead of us, we never told you to steal from people’. Lastly, his
wife responded, ‘I too love you dearly, yet I cannot share your sins
my love. Your sins are so grievous that it will require me several
lifetimes to settle them. Our children are young and need me
around, sorry my love.’

Hearing this Valya was horror-struck. He immediately rushed to

Narada and lamented, ‘Muni, no one in my family wants to share
my sins with me. Please tell me what I should do.’ Narada said,
‘Son, let go of what you have done in the past. Stop robbing people
and do something honest. Work on the path of knowledge and
truth where what you earn comes from morality and hard work.
You cannot change your past, but it is never too late to change
your present. Make a positive change in your life right this very
moment. That will pave your way to a wonderful future where not
just your family, but the entire civilisation will remember you for
your deeds. Realise the supreme consciousness within yourself and
let go of everything negative you have been holding onto.’

Valya prostrated in front of the great Sage and set forth on his
journey to self-realisation. The robber Valya transformed himself
into Swami Valmiki, going on to write the immortal epic of
Ramayana — the story of Sri Rama.

Humans are social animals. Our species thrives on teamwork and
companionship. Every relationship comes with ‘give and take’. No relationship
that is one-way is destined to succeed, be it professional or personal. If we are in
a commercial arrangement at work or in a family unit at home, we are expected
to perform our duties, as much as we expect the other person to perform theirs.
A business owner will not tolerate a lazy employee, nor would anyone work for
an organisation without any commercial and intellectual gain. A teacher will not
invest energy in a student who lacks the willingness to learn, nor would a
student stay long under an instructor who lacks proper knowledge and teaching
techniques. A wife expects her spouse to be honest and understanding towards
her, and the same is expected from her in return. When this reciprocal
arrangement falters, trust is lost and relationships break down. It is because, one
or both parties haven’t lived up to Sat. This is where duality rises. The ‘we’ in a

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relationship turns into ‘you’ and ‘I’. Egos come in the way, both parties feel they
are well-justified for their actions, and the relationship seeps into a cataclysmic
abyss.

As Sri Krishna in Bhagavad Gita chapter 3 verses 4 to 7 says,

By abstaining from work no one can achieve freedom nor attain

perfection.
One whose mind dwells on everything but the task at hand,
certainly deludes himself and is called a pretender.
The one who controls the senses by the mind and engages in
works with devotion, without attachment, is by far superior and a
true Karma Yogi.


Contentment and happiness come from the willingness to stay true to one’s
cause by maintaining commitment and conviction till task is complete. What
began with oomph will only deliver results if vigour and momentum are
maintained through till the end. By leaving a task unfinished or losing interest
midway is the sign that a person lacks maturity to commit. There is more Sat in
not taking up the task at all, than in performing it without dedication or interest,
merely for material gain or to make someone happy or due to lack of courage to
say no.

Duty comes first

Chandramanu was an aspiring scholar looking for spiritual

enlightenment. He had studied the scriptures and practised the
rituals with great austerity. He travelled the vast expanse of
Jambudvipa (Indian subcontinent) looking for a suitable teacher.
He reached the foothills of the Himalayas and asked the holy
sages for guidance. The advice he received was, ‘If you walk two
hours from here in an eastwardly direction, you shall reach a
small village, on reaching ask anyone for Jayamani, he will be
your teacher’.

As instructed, Chandramanu made his way to the village.

Chandramanu was surprised that Jayamani was highly respected
and everyone in the little town knew him. To Chandramanu’s

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 surprise he found Jayamani cutting pieces of meat in a butcher
shop. Chandramanu was aghast, for he had envisaged his future
teacher as a saint sitting under a tree. Chandramanu introduced
himself to Jayamani. Jayamani politely instructed Chandramanu
to take a seat while he attended to his customers. Once all the
customers had left and it was time to close the shop down,
Jayamani took Chandramanu to his house.

Chandramanu’s mind was at unrest. He had held back for long,

but couldn’t take it anymore. He blurted out, ‘Reverend master,
people I met talk so highly of you. They say you are a great
spiritual master — yet I see you here working on animal carcass,
surrounded by blood and gore and you don’t even seem to be
ashamed of it one bit. How sir, do you think will you be able to
impart the ultimate knowledge that I seek while practicing this
squalid trade?’

Jayamani replied with a gentle smile, ‘My dear Chandramanu, yes

I am a butcher like my father and his father before him. It is my
family profession. I see no shame in it. All I am doing is my duty
with complete devotion. To me being the best butcher in town is
what matters most because that puts food on my table. To me, my
wife, my parents and my children are my world and I will do
everything I can to see them happy and content.’

Hearing this Chandramanu prostrated in front of his teacher

requesting to be accepted as Jayamani’s student.

Our karma (task) is dependent on Bhavana (intent) as discussed in the previous
chapter. Bhavana relies on three attributes —how, when, and where the Karma
is performed. Without proper knowledge of its execution, the task will not yield
satisfactory results. Similarly, the location and time are equally important. For
instance, even if a person has the bhavana to save lives, without proper surgical
skills, he cannot perform an operation. Even if one possesses the right skills, the
surgery should be performed at the right time — not sooner or later. It should be
performed with appropriate surgical tools and in a sterile environment.
Performing a task without proper skillset, the right gears, location and intent is
Asat. Such a task is deemed for disaster, as it was destined to be performed by
someone better suited. A janitor cannot perform a brain surgery even though
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both, the janitor and surgeon, work towards annihilating harmful bacteria and
viruses. Rather than aspire or engage in performing another person’s task, there
is wisdom in performing our own duty, with dedication and due diligence. An
efficacious janitor is certainly better rewarded than a quack who killed his
patient.

In this competitive world, hard work and the willingness to outperform is
rewarded. A mind focussed on the task, rather than the one attached to the
results, excels. A deluded person with the help of Asat gets involved in petty
bickering, slandering and criticising the challenger rather than working harder
on self-betterment. Our duped mind finds comfort in actively judging others,
finding faults and forming opinions, conveniently pulling a veil over its own
incompetency and limitations. Maya has tricked us in deliberating ourselves as
perfect and superior to others. The mind is always overcharged and never at
ease, as it is busy taking win from every argument, holding back information,
providing misinformation to misguide people or perhaps always thinking what
advantage we could gain out of every liaison. The further we go down this path,
the further we get away from Satchitananda — the eternal truth leading to
everlasting happiness.

The cure

Sat resides in all of us. Without Sat, life cannot exist on this planet. Sat and Sneha
(love) together give birth to Sattva (goodness) that brings forth Ananda
(happiness). Even tyrants and evil people need Sattvic people around them.
Duryodhana, Arjuna’s evil cousin from the epic Mahabharata, needed good men
like Bheesma, Karna and Dronacharya on his side to accomplish his goals. Evil-
like anger has a limited lifespan and cannot survive on its own. Similarly, Asat
has a finite existence —, sooner or later it will give in and collapse.

In the following section, with the aid of various asanas, we shall explore
techniques to live a Sattvic (truthful) lifestyle and learn how to overcome the
miseries of Tamas (lies) as well as control the nuances caused by Rajas (pride).


Being Sattvic to ourselves

The word ‘personality’ comes from the ‘persona’. Persona means a role played by
an actor. In Latin, it is referred to as the theatrical mask. We all live a lifestyle to
please others — donning that theatrical mask and pretending to be someone else
— while constantly seeking people’s approval for our very survival. When asked
the question, ‘Who am I?’ we often answer, ‘I am an accountant working in a
multi-national organisation’ or ‘I am a mother of two lovely kids’ or ‘I am the guy
who lives in that big pink mansion with a Ferrari parked in the front’. Seldom do

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we come up with answers like, ‘I am the one who loves to laugh’, or ‘I am happy’.
Our answers are usually money-oriented, based on our achievements or what we
do for others. We get so deeply engrossed in our public persona that we forget
our true self. We wear theatrical mask of a proud professional, a prodigious
parent or a pompous elite, not realising that sooner or later, the show will be
over, and the masks will have to come off. What happens when we are no longer
needed by the multi-national? When our children grow up and leave? When our
pink mansion collapses on the Ferrari we just bought?

Even though we can sense that our personas have a finite lifespan, we tend to
leave that theatrical mask on for much longer than needed, perhaps to maintain
the social image and to satisfy the exaggerated estimation of our own ego. We’re
living a lie invariably fulfilling someone else’s agenda. Rather than enjoy the
pitapat of rain drops, we become too busy searching for the raincoat. Rather than
purchase the Ferrari for our own pleasure, we are too busy thinking how it
would make strangers envious. Instead of letting our children choose their own
career and hobbies, we are too involved in dictating our own. We want the world
to envy and marvel at the facade of our ideal household — when there is a
volcano steaming behind closed doors.

We look at someone’s mansion and wish we too had one. The anticipation of
achievement, envy from others and elevated social status it will bring us
motivates us to work towards it. We start spending long hours at work, ignoring
our health, our spouse and kids. Soon we move into the mansion of our dreams,
thinking this will finally bring us happiness and mental peace. But we notice the
once joyous children who longed for our company have now turned aloof,
spending too much time by themselves or with friends. Frustrated and upset, we
bring it up and the answer is, ‘We never asked for this big mansion. All we asked
for was your time so we could play with you, but you were always busy at work!’
We are in the predicament as that of thief Valya. We have toiled hard and wasted
our time and energy on something our loved ones never wanted in the first place.

Seldom do we realise that our true mansion is in our heart where our loved ones
dwell. The ones who love us don’t do so for our material wealth or our physical
attributes — they love us without judgement or criticism, they love us for who
we are.

You cannot please everyone

A young Sadhu (hermit) once reached the banks of a river on the

outskirts of a small village. The long journey had made him tired,
so he decided to rest. Being an austere practitioner of
minimalism, he decided to sleep on the rock by the riverbank.
Soon the ladies of the village came by the river to do their daily

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 washing. Looking at the Sadhu sleeping they muttered, ‘Hey look
at that so-called holy man. He wants to show everyone he is
chaste by sleeping bareback on the rock, what a phony.’ So, saying
they giggled and walked up to riverbank.

The Sadhu flustered by these comments quickly pulled up his

shawl and lay it on the rock like a bed spread and continued his
nap. The village women finishing their chores walked back and
started mumbling, ‘What kind of a Sadhu is this, who gets
influenced with village women’s petty chatter’.

This is when the Sadhu realised that everyone has their opinions
regardless of what you do. Strangers will criticise and comment
regardless to what one does. He continued with his peaceful nap.

We cannot function when mind is in turmoil. With practice of meditation the

mind becomes supple and grasps things better. Meditating allows us to shift our
focus inwards to look for the truth, rather than pay attention to outside chatter.
The only way to attain calmness of the mind is simple — practise, practise,
practise.

The following two practices chosen will help you bring awareness and emotional
stability:

In Sanskrit, ‘Ujjayi’ means one who conquers bondage or is victorious. Ujjayi is a
combination of two Sanskrit words ud (bondage) and jayi (conqueror). Ujjayi
pranayama brings freedom from bondage. Ujjayi also means "one who is
victorious". This pranayama both energises and relaxes the body, mind and Atma
(soul). When practised correctly, it does Ghata-shudhhi (purification of seven
dhatus or elements of skin, flesh, blood, bones, marrow, fat and semen).

Ujjayi Pranayama can be practised in any position — sitting, standing or lying
down. Repeating the asana ten to twelve times for a duration of ten to twenty
minutes is a good starting point. Its immense benefits will be evident upon regular
practice.

Practice 12: Ujjayi Pranayama (Conquering bondage)

Benefits: Helps to calm the mind and bring awareness to the present moment. It
Soothes the nervous system and develops a sense of upliftment.

The asana is developed to slow down rapid breathing caused by anxiety and
stress. It also promotes sound sleep. The pranayama also cleanses and refreshes

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the nadis, allowing Prana (vital life-force) enter the mind and body. It helps
develop pratyahara (mastery over external influences).



Steps:
1. Sit in Padmasana (practice 2) or any other comfortable sitting position.
2. Close your eyes and bring awareness to your breathing, taking deep slow breaths.
3. The spine should be erect, neck in neutral position, and body relaxed.
4. Before starting the pranayama, practise inhaling through your nose and exhaling
through mouth, quietly whispering ‘ahhh’. Pay attention to the throat while
making the sound. While making the ‘Ahhh’ sound slightly contract the throat. It
is similar to the sound you make when you are trying to fog up a mirror. Take in a
couple of breaths.
5. To begin, seal the lips. Inhale and exhale through the nose, maintaining the throat
position without strongly contracting it. The contraction should be gentle and
delicate throughout the practice.
6. While inhaling visualise you are sipping water through a straw. While exhaling
make the ‘Ahhh’ sound, keeping the mouth closed, as if breathing through the
throat.
7. Try and maintain a steady duration and smoothness of breath.
8. Gently pull the breath in during inhalation and gently push the breath out during
exhalation. This should create a soothing sound like the ocean waves rolling in
and out of the shore. Do the pranayama for three to five minutes, gradually
increasing the duration.
9. Return to normal breathing.

Practice 13: Urdhva Dhanurasana (Upward-facing bow)
Benefits: Improves energy, rational thinking, awaken courage and compassion.

‘Dhanura’ in Sanskrit means bow-shaped or curved. This is a heart opener,
backward bending asana that expands the chest and provides physical and
emotional benefits. The asana helps release negative emotional energy. This
asana can help balance the Vishuddha (throat) chakra and Anahata (heart)
chakra, promoting a sense of honesty, gratitude and appreciation of self and
others.

It is essential to leave a gap of at least three to four hours between your meals
and this asana. The stomach and bowels must be empty before performing it.
Performing this asana elevates our energy level hence it is recommended not to
do this practice before sleeping.

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Steps:
1. Lie flat on your back.
2. Bending your knees with soles flat on the floor, feet hip-distance apart.
3. Bend your arms, placing your palms on the floor beside your head, fingers
opened, pointing towards the feet.
4. Inhale and press your palms and feet into the floor, lifting your entire
body off the mat into an arch.
5. Keep your arms and legs straight and hip bones levelled with your bottom
ribs.
6. Spread the shoulder blades across the back, dropping the head and dhristi
(gaze) toward the floor.
7. Focus on your breathing by taking slow deep breaths.
8. Stay in this asana for ten to fifteen seconds.
9. Finish off this asana by slowly bending your arms, legs and by lowering
your head and shoulders on the floor.
10. Stay in Shavasana (practice 4) for few seconds.


Gentle Variation:
Support hands on a pair of yoga blocks. You can also place the blocks against a
wall to avoid slipping.


A life lived with conviction and simplicity is a life well-lived. Simplicity does not
mean living shabbily or a tattered lifestyle. Simplicity means enjoying what we
have to the fullest — it means living in the present moment. Capitalising on what
we have rather than grieving on or lusting over what doesn’t belong to us.
Simplicity is about living within our means, living a guilt-free life, where our

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kingdom is built on our own efforts and achievements — not on borrowed or
stolen wealth. Simplicity is where Sat flourishes and Ananda dwells.


First, look within

In the kingdom of Lumbini, the royal family was blessed with a prince. The royal
couple could not conceive another child even though the queen aspired for a
daughter. One day when the prince was five years old, the queen dressed him up as
a princess and got a portrait painted.

As time went by the portrait was forgotten and got moved into the palace
storeroom. The prince now a young man in his twenties ventured into the palace
storeroom and found the painting. He was immediately captivated by the beauty of
the princess in the picture. He made some calculations using the date on the
painting and realised the princess must be the same age as him. He was head over
heels in love with the girl in the picture. Day and night, he stared at the painting
fantasising and wishing he knew the whereabout of the princess.

Smitten with the princess in the painting, the prince approached his mother. A little
embarrassed, he asked the queen, ‘Mother, that little girl in the picture must be the
same age as I, where can I find her?’

The queen smiled and replied, ‘Tatvamasi’ (It’s you).

As soon as the prince heard the story behind the picture, his desire for the princess
suddenly vanished.


Practice 14: Sarvangasana (Shoulder stand)

Benefits: Helps clear psychological disturbances, brings harmony to body and
mind.

‘Sarvanga’ in Sanskrit is a combination of two words: sarva (all) and anga
(limbs). This is an all-limbs asana. It strengthens and massages the abdominal
organs. Sarvangasana is also referred as ‘Queen of all yoga asanas’.

When our desires and dreams come with a vision, the outcome is often
constructive. However, this vision should be void of jealousy and malice.
Sarvangasana helps deter the mind from untoward feelings of spite and distrust,
relieving mental and emotional stress. The asana also helps balance the two
chakras — Ajna, the third eye chakra that promotes meditative and spiritual
practices and Vissudha, the throat chakra responsible for truthfulness and
creativity. This asana has soothing effect on parasympathetic nervous system,
promoting awareness and co-ordination.

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It is essential to leave a gap of at least three to four hours between your meals and
your practice. The stomach and bowels must be empty before performing the
asana.

Please note this asana is meant for advanced practitioners. For beginners and
intermediate levels, we recommend you start with practice 7 Matsyasana (fish
pose).

Steps:
1. Lie on your back.
2. Keep legs straight and feet together. Make sure your neck and spine are
aligned.
3. Relax the entire body keeping arms flat on the floor, palms facing down.
4. With the support of your arms, slowly raise your legs to a vertical
position.
5. Gently lift your buttocks and spine off the floor.

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 6. Bend your elbows, position position the hands firmly to support the lower
back and weight of the body.
7. Press your chin against your chest.
8. Close your eyes and concentrate on abdominal breathing while relaxing
your whole body.
9. Make sure your weight is supported on your shoulders and upper arms
and not on your head or neck. Stop immediately if you feel strain on your
neck or pressure on your head.
10. Stay in this asana for as long as you are comfortable, aiming for twenty to
thirty seconds for beginners, slowly moving up to two minutes or more as
you progress.
11. Exit the asana slowly by releasing the position of your hands and placing
your arms gently on the floor, palms facing down.
12. Without lifting your head, gradually lower your vertebrae to the mat,
followed by your buttocks, finally lowering your legs.
13. Stay still for a minute before going into Balasana (practice 5).

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Sat in personal relationships

Business relationships thankfully have their boundaries. We tend to forget office
woes and intimidating moments at work as soon as we leave our work
environment. Unfortunately, the same cannot be said about personal
relationships.

Whether we are at work, in the gym or motor racing, we are always someone’s
spouse, parent or child. Personal relationships unlike professional ones cannot
be turned on and off. Every personal relationship needs commitment and
conviction in order to succeed. No relationship can develop unless both parties
contribute equally.

Whenever we start on a new relationship, we are aware of what we want from
this association and from the other person. Seldom do we pay attention to what
have we have to offer. We tend to dismiss that the crux of a relationship relies on
the compatibility between two Atmas — not on our social contacts, our income
or where we live. If we are moving from one relationship to another, it is
paramount that we have completely healed from our past hurts and learnt not to
repeat the same mistakes we made earlier.

A completely healed soul is the one that does not feel the craving for its past,
grieve or has avarice towards what’s done. Unless this healing process is
complete, we are still in recovery mode and will not be able to do much justice to
a new relationship. Our attitude is also unfair toward the new person who is
entering our life with fresh set of ideas, new joy, zest and energy. An unhealed
mind is full of fear, judgement and doubts. Our unhealed mind over-analyses and
suspects the other person’s every move, while relating everything back to our
past relationship. Rather than enjoy the wonderful moments of a fresh start, we
are unintentionally churning the juice out of our new-found love. It is good to
learn from our past mistakes, but it is wrong to be judgemental and treat
someone with suspicion for no reason. This does not mean we have to tolerate
people who are violent, unpredictive, secretive or keep betraying. Such
individuals should be completely avoided. But unless you have good reason to be
wary, suspicion is uncalled for.

Entering a relationship with a long wish-list while our own pitcher is glaringly
empty is like entering a rose garden with a blocked nose. While fully knowing
what to expect from our new partner, we should also have our own
comprehensive list of offerings. To make any relationship work, there must be a
healthy equation of ‘give and take’. A relationship where only one person is
contributing is often a short-lived one or lacks zest and commitment, leaving the
giver exhausted and resentful. An equal contribution on an intimate and
emotional level is important to bring ‘oneness’ — that feeling of ‘us’ in the
relationship.

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As the relationship progresses, bonding, dedication and teamwork gives rise to
commitment and sincerity. Life is a symphony of ups and downs. How we react
during a crisis is just as important as how we feel when romance is first
blossoming. How we tackle difficult life situations during trying times is a
decisive factor in the progress of our relationship.

Communication is an essential part of any relationship. An honest relationship is
one where a person is fearless in front of their spouse and has no hesitation
expressing their deepest fears, aspirations and hopes. This can only be possible
when both parties are non-judgmental towards one another. To develop this
openness, both need to learn to be patient, ready to listen and understand with a
matured mindset. Bad habits like interjecting, jumping to conclusions, getting
defensive or argumentative should be avoided. Open communication is an
attribute of Sat in a relationship. This gives birth to an intimate bond, where both
individuals can fearlessly be themselves without pretence or without having to
put on a facade.

It is then that this bond between two individuals becomes sacred. Receive
discussions and their venting out without acute dissection, cross-questioning or
scrutiny. Accept the person for who they are — and not for what you want them
to be. We cannot call ourselves truly committed to this person unless we are
ready to put anything and everything on hold, in times of their need. Nor can we
call ourselves truly committed if we feel insecure in their absence or expect their
undue attention 24/7. A truly committed relationship is the one where both
individuals have the liberty and freedom to be themselves rather than mere
shadows; where values, habits and personalities come together to enrich each
other; where both find mental peace and tranquillity in unsaid words and in each
other’s company. This Sat (sacred union of two minds) each day offers new ways
to fall in love all over again.

As we express our fantasies, woes and ambitions, it is paramount to be mindful
that our spouse is our ‘go-to’ person in this union. We cannot share the same
level of comfort with our parent, sibling, friend or child that we share with this
person. Our parents, although understanding and mature, are from a generation
that finds it difficult to comprehend our progressive thoughts and ideas. Our
children, on the other hand, haven’t experienced the stages of life to understand
our challenges. Talking to our siblings or friends on an intimate level may not
always be free of judgement and opinions.

Grow up together in a relationship but never let the relationship grow old; keep
it rejuvenated and young with fresh energy and vigour. As time passes, we may
take other roles and responsibilities, we may become parents and grandparents,
but the relationship is still like a flower that needs constant care and tending to.

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Fear is only an illusion

In a remote Himalayan village, lived a young man named Chatrasala. The villagers
lived in fear as they were under the control of the huge monster Vepathu, whose
shadow loomed over the village after sunset. Everyone was petrified by the
monster’s roar that echoed through the mountain and no one would venture out in
the night.

Chatrasala, frustrated by these restrictions and threats decided to confront the
monster. He, along with a handful of friends and torches went to the edge of their
village looking for Vepathu. Soon the huge shadow of Vepathu appeared and left
out a loud roar. In fear, the friends stepped back.

Chatrasala noticed that Vepathu’s roar and shadow got bigger each time his
friends took a step backwards. With great courage Chatrasala took a step towards
the shadow, and the shadow became slightly smaller. He stepped again and the
shadow become smaller and the roar less powerful. He kept stepping ahead until
Vepathu squeaked like a mouse and eventually faded.

Chatrasala realised everyone was fearing the imaginary.





Practice 15: Simhasana Pranayama (Lion’s breath)

Benefits: Fosters self-empowerment and builds confidence.

Simha (lion) is known for its fearlessness and assertive nature. The roar of the
lion wakes up a sleepy forest. Simhasana pranayama simulates the nature of the
lion. It helps build confidence and self-esteem. Physiologically, it clears out the
Vissudha or throat chakra and any unspent energy locked within the body. This
asana also increases self-confidence and creativity by connecting our physical
self with our inner energy.

Though this asana can be performed at any time of the day, doing it during early
hours yields maximum benefits. It is essential to leave a gap of at least three to
four hours between your meals and your asana. The stomach and bowels must be
empty before performing this asana.

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Steps:
1. Start by kneeling down on the floor with both toes touching one another and
knees about thirty-five to forty centimetres apart.
2. Gently lean forward placing palms of your hand on the floor, between your
knees. Straighten arms fully with fingers pointing towards your body.
3. Tilt the head backwards, keeping the mouth closed. The whole body should be
relaxed.
4. Take deep gentle breaths through your nose, keeping your dhristi (gaze)
between your eyebrow centre at all times.
5. After inhaling, open your mouth wide open and extend your tongue as far as
possible, in the direction of your chin.
6. Exhale strongly making a roaring “aaaaa” sound, letting go of the sound without
straining or forcing yourself.
7. Repeat steps 5 to 7 at least five times. Make sure your eyes, mouth and tongue
are relaxed at all times.
8. Finish off by closing your eyes, sitting in a comfortable position for few seconds.

Practice 16: Marjariasana (Cat pose)

Benefits: Energises the mind, increases emotional balance and reduces stress.

The Marjari (cat) is known for its light footedness, agility and flexibility.
Marjariasana embodies cat’s nimbleness and elasticity. It is called the cat’s stretch
pose. The asana helps release tension; it opens and balances the two chakras —
Manipura chakra, the solar plexus chakra, which promotes sense of self-esteem

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and Vissudha chakra or the throat chakra which is responsible for truthfulness
and creativity. This asana also increases flexibility especially in the neck, shoulder
and spine areas.

It is essential to leave a gap of at least three to four hours between your meals and
your practice. Your stomach and bowels must be empty before performing the
asana.

Steps:
1. Stand on all four limbs with hands directly underneath your shoulders and knees
aligned with your hips. Thighs should be straight.
2. Lower your legs and feet to the floor, fingers spread wide with knees, hip-width
apart. Relax your whole body.
3. Inhale deep and tilt your head backwards, raising your tailbone and creating a
concavity in the spine.
4. Hold the pose for a few seconds.
5. Exhale completely feeling your belly cave inwards. Move your head inwards
towards the chest, back arching upwards.
6. Hold the pose for few seconds.
7. Repeat steps 3 through 6, five to six times. Maintaining slow and deep breathing,
paying attention to the stretch the asana gives to your back, neck and shoulders.
8. Finish off this asana by inhaling and returning to the original position.
9. Relax in Balasana (practice 5) for few minutes.


A child is never born alone, because with every birth comes its identical twin,
called attachment. As parents, it is this attachment that makes us feel responsible
for our child’s upbringing, welfare and well-being. Our cycle of worries and
concerns starts right from day one and is never ending. We keep a doting eye,
constantly concerned no harm comes to our child. We tippy toe to come to their
aid when needed. We identify ourselves as proud parents of these lovely little
lives, marvelling at their every achievement, right from their first baby steps to
academic successes and life’s choices.

The Maya of parenthood gets to us so much so that we tend to forget that our
role and involvement in our children’s lives is ever evolving. We overlook the

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fact that their emotional evolution is equally important as their physical
progression and that they too, have dreams of their own, they too come with
aspirations and goals that may differ from ours. We may be their guardians and
guides, but never their masters.

Kahlil Gibran in The Prophet rightly puts it:

Your children are not your children.
They are the sons and daughters of Life's longing for itself.
They come through you but not from you,
And though they are with you yet they belong not to you.
You may give them your love but not your thoughts,
For they have their own thoughts.
You may house their bodies but not their souls,
For their souls dwell in the house of tomorrow,
which you cannot visit, not even in your dreams.
You may strive to be like them,
but seek not to make them like you.
For life goes not backward nor tarries with yesterday.


We find it difficult to let go of this ‘ownership’ and start dictating our unfulfilled
dreams and ambitions onto them. Our ego completely negates that our children
have been blessed with their own wonderful visions and magnificent ideas. This
dreary attitude makes children rebel and find outside avenues and channels to
vent out their frustration. This cycle continues giving birth to another generation
of unhappy individuals who grieve endlessly on what they don’t have, rather
than be enjoying what they do.

To break the cycle, we need to learn to evolve with time. We grew up without the
internet and had to walk two kilometres to the school, but that does not mean
our children have to do the same. It need not be brought up in every discussion.
If people in our days married before living together, does not mean that it will
remain the case in the present day and age. True maturity is in learning to
cheerfully embrace change, in accepting and accommodating new ideas and
learning to let go of needless authority. This maturity is what brings respect. A
parent who is ready to listen and understand is esteemed by their kids, because
respect goes both ways. True wisdom is in realising that we are only masters of
our own destiny — nothing beyond that is under our control, not even our
children’s thoughts and actions.

There is great wisdom in accepting that our child’s life is that gentle breeze
which cannot be stopped. Learn to be the grass that gently dances and enjoys the
fresh tide, rather than the barrier that makes a futile attempt to stop the
unstoppable. Develop the ability to listen and speak to them as a friend. Our life’s
experiences can be expressed, but never be imposed. It’s wiser to learn and make

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changes to our thought process rather than trying to change the world. We
cannot engross a teenager with the same toy when they were a toddler. The
same way, we need to develop different forms of engaging our children as they
grow up. It is easier for us to fit into their thought process than to expect them to
fit into ours, as we have been through their adolescence and teenage years. We
too have rebelled against our parents when our ideas were dismissed and not
respected, so why get upset when our kids do the same? Rather than be a tyrant
let us break that endless loop, let go of needless attachments, and embrace our
children as our equals. If the values we have taught them follow the principles of
Sat, then let’s not fear of the consequences. They are guaranteed to grow up to
become marvellous individuals, contributing to the society and the wider world.

We all want our children to be successful, but what point of such a success when
the career path the child chooses is not of their interest, but instead just to please
the parent’s ego? What good is it bringing up a child who does not possess the
decision-making mechanism? Yes, we might get a few pats on the back from
strangers for raising an obedient child, but the bitter truth is we have brought up
a child who lacks rudimentary skills needed for an adult life. These strangers
won’t be around when our child is in distress and having to fend for themselves.
Let’s learn to narrate our life’s experiences to our children non-intrusively and
casually in engaging conversations over dinner, for one day, they might need
them to answer, ‘What would a wise person do?’ to combat a difficult situation.

Our duty as parents is to provide them with basic necessities. This duty is Karma
yoga in its truest form when the task is done with joy, and not as a burden, or
with expectations or as a favour. Just as it is essential to bring up our children to
be financially stable, independent and street smart, it is also essential to guide
them to become people of merit and conviction — not just someone that’s
excessively concerned with material possessions. This can be only achieved by
leading by example, where we have enough to satisfy our needs and not our
greed, where we have a realisation that true happiness is permanent and comes
with no conditions attached, where we have experienced happiness through
simple things of life, by enjoying each moment to the fullest, as if it was the last
day of our life.

Duty comes first

Kaushika had left his home, his wife, his aged parents and
children to pursue spiritual path. He was proud of his
achievements for he had mastered all the Vedas, Upanishads and
some occult scriptures.

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 One day, Kaushika was deep in meditation under a tree, when a
bird sitting on the branch above defecated on the sage’s head. In a
fit of anger, he starred at the bird angrily, immediately turning it
into ash. Though at first, Kaushika was aghast at what had
happened, deep down he was mighty proud that he had managed
to annihilate the bird to cinders with his thoughts alone.

Kaushika proceeded to the nearby town to wash himself and ask

for alms. He passed by a house where the lady of the house was
about to serve lunch to her family. He knocked on the door, and
the lady asked the sage to wait at the door until she had finished
serving her family. These words flustered Kaushika, for he felt
serving a learned scholar like him should have been the lady’s
priority. The sage furiously starred at the lady. The lady after
finishing serving the meals, gently looked back and smilingly
asked, ‘Do you think, I am that bird?’

Kaushika was flabbergasted. How could this woman know what

has transpired inside the forest? As he starred at her perplexed,
the lady continued ‘You my holiness, are a well-learned man for
you have mastered all the scriptures, yet you lack the ability to
truly understand what is written within those great books.’

Kaushika thunderstruck, continued listening to the wisdom of this

woman. ‘Honoured sir, I am not as learned as you nor I have
mastery over any scriptures. Reading of the scriptures alone does
not bring virtue, but by applying what you have learnt in daily life
brings out their true meaning. I am a wife, a mother and a
daughter-in-law of this home, my duty first lies towards the
people who dwell in this home and not to you. Only once I have
served my husband, my children and my aged in-laws, I am
obliged to look after you and the rest of the world. A person of
your stature should have known better. Had you correctly
understood what is written in those scriptures, you would have
never harmed the bird. You my holiness, have a lot more to learn.’

Kaushika realised what he had done and immediately headed off

to his family home to be with his wife, children and aged parents.

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Trying to maintain a lie consumes a lot of mental energy. It is an attachment to a
fact lingering only in our imagination. We become committed to a lie, rather than
spending our valuable energy on reflection of self. Ustrasana (camel’s pose)
prepares the mind and body for relaxation and restoration. Ustrasana also
enhances stamina, endurance, and inner awareness. It brings out deeply rooted
negative emotions to the forefront and helps us overcome them.

Practice 17: Ustrasana (Camel pose)

Benefits: Releases emotional energy, increases creativity and enhances problem
solving ability.

This backward bending asana helps release negative emotional energy. It helps
open and balance the two chakras: Visshudda or throat chakra, that promotes
sense of truthfulness and creativity and Anahata or the heart chakra, that
promotes sense of compassion. This asana also helps improve posture and
strengthens the back muscles.

It is essential to leave a gap of at least three to four hours between your meals
and this asana. The stomach and bowels must be empty before performing this
asana.

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Steps:
1. Start with Balasana (practice 5), standing on both knees placing them hip-
width apart. Make sure your spine is straight and the soles of your feet
are facing the ceiling.
2. Rest your hands on your buttocks, just under the seating bones. Fingers
should be pointing downwards. Use your hands to align the hips with
your knees.
3. While inhaling, lift and stretch the chest, by pressing the shoulder blades
against the back of your ribs. Make sure you are leaning backwards,
arching your back while expanding your ribcage.
4. Keep your chest uplifted and core actively engaged, while simultaneously
touching your hands to your feet.
5. Keep your thighs perpendicular to the floor. You can also turn your toes
under and elevate your heels.
6. Keep the neck in neutral position without straining it. Drop your head
backward if you can.
7. Maintain the asana for thirty to forty seconds.
8. Finish off the asana by exhaling and slowly coming back to the initial
pose. Bring your hands and hips back to kneeling position.
9. Rest in Balasana (practice 5) for at least a minute.






Sat in professional life

Our professional life and career expect a different level of commitment to our
personal life. Though it is easier to detach from one’s professional life, it still
comes with its own set of challenges and confrontations. Workload, dealing with
difficult colleagues and clients and travel time are some of our most common
complaints. There are instances when we absolutely love our job and there are
times when we want to run from it as far away as possible.

Every job expects people to have an adequate skill level to execute it. Those with
inadequate skills are expected to upskill via training courses, or in worst cases,
pushed to self-learn the task. In some situations, it is best to decline the ‘self-
learning’ process, especially if we foresee imminent physical danger to self or
others. It is evident the employer is risking our well-being to save on training
and development costs. For karma (task) to be successfully completed, it needs
to be executed by a person with sufficient knowledge and skillset, in the right
environment and at a specific moment.

Due to the super-competitive world we live in, it is expected we perform our job
with minimum supervision. The expression, ‘I don’t know how to do it’ is often

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considered as a personal demerit, so we naturally shy away from saying it.
Instead, we become busy gathering information, confusing it with the pursuit of
knowledge. The end result is often detrimental to our personal growth and
career development. There is more wisdom in admitting ‘I do not know…’ and
learning it from someone who is more skilled on job or through a training course
rather than diving into it blindfolded. Sooner or later, our bluff will become
evident, putting a spanner in our track record. By admitting that we don’t have
sufficient knowledge and showing a willingness to learn, we demonstrate a
prodigious display of modesty and honesty. Wisdom lies in accepting our lives as
an ongoing journey in pursuit of knowledge — let’s not forget that no person is
born knowing everything. Information is transient, knowledge is eternal.


Half knowledge is dangerous

A sishya (disciple) had never seen a cow or tasted its milk. He had read that cow’s
milk was tasty and nutritional. He approached his guru and asked, ‘Teach me
about the cow and its milk’. The master explained, ‘The cow has four legs and
horns, it is a domesticated animal that you will find in one of the villages, nearby.
It’s milk is white in colour, sweet tasting and nutritional.’

The sishya at once set out to the nearest village, looking for a cow. Coincidentally,
in the same village an artist was stroking finishing touches to a statue of the cow.
He had left a bucket of paint near the statue before going on his afternoon break.
The sishya recognised the statue was that of a cow and concluded the white liquid
in the bucket was milk. He immediately started drinking from the bucket and soon
screamed with pain and was hospitalised.

The guru visited him in the hospital. The sishya blurted, ‘Guruji, you don’t know
anything about cow’s milk, you were totally wrong’.

‘Did you milk the cow yourself? I don’t think so. That’s why you are in pain. You rely
on what others say without experiencing the truth yourself’, replied the guru.


When working in a team, it is paramount that knowledge is transferred. If there
is a certain skill or idea that we possess, it’s best to spread it amongst our peers.
Teamwork is the fundamental to Karma yoga. In the Dharma, knowledge is
considered as public property. Take for instance, the authorship of great
scriptures of Bhagavad Gita and the various Upanishads. The seers who scripted
them preferred to stay anonymous because putting their name against their
work would have been a deed of ego. The contemplation of proprietorship leads
to attachment and drains the spirit out of teamwork. Being open and be fair in
transferring our skills leads to everlasting professional relationships and respect.

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Regardless of the age and skill level, there is a teacher in all of us. Every person
has a unique ability within them to contribute. Let’s keep our minds open,
without forming opinions or judgements, and our ears ready to listen and learn
from what is said. An egocentric boss or a selfish co-worker is still our guru, they
teach us not to be like them. The role of a shishya (student) is as important as
that of the guru. The shishya is the conduit to spread the knowledge to others
down the line. A true guru never claims himself as the doer nor holds onto the
knowledge and skills he possesses.

The sense of ‘doership’ is nothing but attachment leading to livid ego. Let’s try
and become ‘redundant’ like Sri Krishna does in the epic of Mahabharata. Sri
Krishna is an avatar (human incarnation) of Lord Vishnu. In the entire epic, Sri
Krishna never claims ‘doership’ of anything. He annihilates Rakshasas (demons)
and tyrants, saves countless innocent people and propagates universal peace. He
never does anything for his own reasons, but only when requested by his
devotees. Whether it is the slaying of evil Kamsa, lifting mount Govardhan with
this pinkie finger, preventing Queen Draupadi from being disrobed or teaching
Arjuna the supreme truth of the Bhagawad Gita, Sri Krishna only follows
instructions of his devotees.

As ill-will between the two sides rages, Sri Krishna is the one requesting that
both sides resolve it by peaceful means. Even as both sides gather allegiance, Sri
Krishna never puts his hands up to choose a side, instead leaves it to the warring
parties. He even agrees to the pre-conditions that Duryodhana puts forth, asking
that Sri Krishna participate in the war only as Arjuna’s charioteer and advisor to
the Pandava army. Duryodhana is fully aware that if Sri Krishna had to fight for
the Pandavas, the battle would be over before it began. Even after binding the
Lord to the measly role of a charioteer, Sri Krishna cheerfully takes the Pandavas
to victory.

The lesson learnt from this is that greatness is never to be pursued or to be
boasted upon. Greatness and fame are by-products of Karma yoga (deeds done
without attachment). When our pursuit is for Sat, victory would be ours, one day
or the other. There is no shame in going backstage and taking instructions from
others, for there is always a chance we will learn a new perspective. Letting go of
the ego that ‘I am the doer’ or ‘this task can only be done by me and no one else’
releases the burden, attachment and anxiety. Having released ourselves from
these glutinous bondages, we experience happiness and joy by working for
‘work’s sake’.

In the words of Swami Vivekananda:

If we examine our own lives, we find that the greatest cause of

sorrow is this: we take up something, and put our whole energy
on it — perhaps it is a failure and yet we cannot give it up. We

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 know that it is hurting us, that any further clinging to it is simply
bringing misery on us; still, we cannot tear ourselves away from
it. The bee came to sip the honey, but its feet stuck to the honey-
pot and it could not get away. Again and again, we are finding
ourselves in that state. That is the whole secret of existence. Why
are we here? We came here to sip the honey, and we find our
hands and feet sticking to it. We are caught, though we came to
catch. We came to enjoy; we are being enjoyed. We came to rule;
we are being ruled. We came to work; we are being worked. All
the time, we find that. And this comes into every detail of our life.
We are being worked upon by other minds, and we are always
struggling to work on other minds. We want to enjoy the
pleasures of life; and they eat into our vitals. We want to get
everything from nature, but we find in the long run that nature
takes everything from us — depletes us, and casts us aside.

The beggar is never happy. The beggar only gets a dole with pity
and scorn behind it, at least with the thought behind that the
beggar is a low object. He never really enjoys what he gets.

We are all beggars. Whatever we do, we want a return. We are all

traders. We are traders in life, we are traders in virtue, we are
traders in religion. And alas! we are also traders in love.

Ask nothing; want nothing in return. Give what you have to give;
it will come back to you — but do not think of that now, it will
come back multiplied a thousandfold — but the attention must
not be on that. Yet have the power to give; give, and there it ends.
Learn that the whole of life is giving, that nature will force you to
give. So, give willingly. Sooner or later you will have to give up.
You come into life to accumulate. With clenched hands, you want
to take. But nature puts a hand on your throat and makes your
hands open. Whether you will it or not, you have to give.

As a Karma Yogi, it is imperative that every task performed is without taking
short-cuts or the desire for results. Ever wonder why there is so much anger and
crime in the world we live in? It is because, our world has become result
oriented. We aspire to reach the summit quickly and with minimal efforts. The
one ahead of the pack is idolised and worshipped, while the ones that are left
behind are ignored or frowned upon. The ones trailing behind either give up or
find means to reach the summit, sometimes conveniently deviating from the Sat
principles.

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The truth is, we might arrive at the shrine in a supersonic private jet, public
transport or by foot, but the journey from the temple doorsteps to the sanctum
sanctorum must be walked by all, irrespective of the mode and speed with which
we got there. There are no short-cuts to attain Satchitananda.


Practice 18: Dhanurasana (bow pose)

Benefits: strengthen the spinal column, energise and provide balance to the
body

Dhanurasana derived from the Sanskrit words ‘dhanur’ (bow) and ‘asana’
(pose). The asana makes the body shape like a bow and the hands acting as the
string of the bow.

Dhanurasana is a back-bending asana that deeply opens the chest and the front
of the body. The asana improves the concentration level and is good stress and
fatigue buster. Dhanurasana also improves digestion and stimulates the
appetite. The asana can help balance the Muladhara (root) chakra, promoting a
sense of self-esteem. On the subtle level, practising Dhanurasana opens specific
energy points in the body and facilitate healing on the levels of the body, the
mind and the spirit.

It is essential to leave a gap of at least three to four hours between your meals
and your practice. The stomach and bowels must be empty before performing
the asana.

Steps:
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 1. Lie on your stomach with legs slightly spread out, hands on either side of
your torso and palms facing upwards.
2. Exhale and bend your knees and bring your heels as close to your
buttocks as possible. Keep your knees about hip distance apart.
3. Hold your ankles with your hands. Do not grasp the top of the feet.
4. As you inhale, pull the ankles upward, drawing your thighs up and off the
mat. Your upper torso, chest and head will also lift off the mat.
5. Hold the asana for few breaths. Beginners can stay in asana for twenty to
thirty seconds.
6. To release the asana, exhale and release the ankles, gently lowering your
thighs and upper body to the mat. Come back to the original position, lying
quietly on your stomach for a few breaths.
7. Repeat the asana two to three times.


Fearlessness brings us closer to Sat. The therapeutic benefit of maintaining a
Sattvic lifestyle is immense. With Sat, we form everlasting trusting relationships.
Our level of conviction and commitment quickly becomes infectious, with others
following us by example.


Practice 19: Setu Bandha Sarvangasana (Bridge pose)

Benefits: Relieves negative emotions, brings inner calm.

Setu Bandha Sarvangasana comes from the Sanskrit words setu (bridge),
bandha(lock), anga (limb) and asana(pose). This asana has restorative benefits.

It helps to open and balance Visshudda or the throat chakra, which promotes
sense of truthfulness and creativity and the Manipura or solar plexus chakra,
which promotes sense of will power and self-esteem. It is a backward bend asana
and helps release negative emotional energy. It is not an easy pose and requires
concentration and inward focus.

It is essential to leave a gap of at least three to four hours between your meals
and this practice. The stomach and bowels must be empty before performing this
asana. Due to the energetic nature of this asana, it is recommended not to
practise the asana before sleep.

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Steps:
1. Lie flat on your back with arms by your sides, palms facing down.
2. Bend your knees by placing your feet, hip-width apart and parallel to one
another.
3. Inhale, pressing the upper arms and feet into the floor and begin lifting
your back. Move your chest towards your chin rather than your chin
towards your chest.
4. Keep knees above your ankles, lengthening the tailbone.
5. Roll your shoulders inwards, clasping your hands and pushing your
hands harder to the floor, to lift your hips higher.
6. Maintain this asana as long you are comfortable, or at least a minute.
7. Finish off the asana by exhaling slowly, releasing your arms and lowering
your hips.
8. Rest in in Shavasana (practice 4) for 2-3 minutes.

Conclusion

Asat rises from our fear of losing what we are holding onto — our respect, our
social status and our pride. This fear, like the monster Vepathu, is imaginary and
fabricated. It only gets bigger because we feed it with more lies to cover up the
previous ones.

All these fears are self-created, for those who genuinely love us will continue
doing so regardless of our wins or loses. They will never judge us based on our
social status or bank balance, for true love has no material significance. Those
outside our inner circle will continue to talk and bicker, also regardless of our
loses or wins. Living a life of conviction where we and our loved ones can pride
on our commitments and honesty is a life well-lived.

As verses 15 and 16 of Bhagawad Gita chapter 17 state:

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Austerity of speech is that which causes no excitement, that which is truthful,
pleasant and beneficial.

Austerity of the mind is that which constitutes good heartedness, silence, self-
control and purity of nature.

Work done with dedication, without attachment and within one’s physical and
mental ability is guaranteed to succeed. A person who blindly follows someone
else’s path or aspires for someone else’s property will always suffer from mental
and intellectual decapitation.

All calculations made by modern astronomers and ones noted in the Upanishads
and Puranas show that when compared to the scale of the universe, human life is
smaller than a speck of sand on the seashore. Yet our individual human egos
tower higher than the highest peaks. We quickly get attached to our karmas, and
soon claim ownership, moving further away from truth and happiness. As the
most important verse number 47 of Bhagawad Gita chapter 2 states:

You have the right to work only but never to its fruits.
Let not the fruits of action be your motive, nor let your attachment be to inaction.

Eternal truth and happiness can only be found by letting go of attachment to
tasks and knowing we are but miniscule particles in this divine interplay of
events.

With that, we conclude our second chapter of Yama — Sat. Let us jointly recite
the Sangachadwam mantra from Rigveda for harmony in unity:

संगच्छध्वं संवदध्वं
सं वो मनांिस जानताम्
दे वा भागं यथा पूवेर्
सञ्जानाना उपासते ||

समानो मन्त्र: सिमित: समानी

समानं मन: सहिचत्तमेषाम्
समानं मन्त्रमिभमन्त्रये व:
समानेन वो हिवषा जुहोिम ||

समानी व आकूित: समाना हृदयािन व

समानमस्तु वो मनो यथा व: सुसहासित ||

ॐ शािन्तः शािन्तः शािन्तः ॥

Saṃgacchadhwaṃ saṃvadadhwaṃ

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 saṃ vo manāṃsi jānatām
devā bhāgaṃ yathā pūrve
sañjānānā upāsate ||

samāno mantraḥ samitih samānī
samānaṃ manaḥ sahacittameṣām
samānaṃ mantramabhimantraye vaḥ
samānena vo haviṣā juhomi ||

samanī va ākūtiḥ samānā hrdayāni vaḥ
samānamastu vo mano yathā vaḥ susahāsati ||

Aum Shaanti Shaanti Shaanti ||


May we move in harmony, speak in one voice; let our minds be in agreement;
just as the ancient gods shared their portion of sacrifice.

May our purpose be the same; may we all be of one mind. In order for such unity
to form we offer a common prayer.

May our intentions and aspirations be alike, so that a common objective unifies
us all.

Aum, peace (within me), peace (in nature), peace (in divine forces).

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