Love your job

Place of work is a temple, and work is worship,
No worship is greater than this worship,
Enthusiasm and eagerness make the job thrilling,
Learn to like your job, even if you are not willing.
Your Job is providing you many comforts of life,
By loving your job you can attain peace in life.
You are serving many people through your job,
Fine example of selfless service is your job.
If you believe that in every life there resides God,
Then through your job, you are serving the real God.
Honest and sincere work is the easiest way to serve God,
Your salary is the immediate reward you are getting from God.
You can find many wealthy people not feeling happy,
But can’t find any person serving selflessly, but not feeling happy.
If you are not working honestly for which you are paid,
Then even your salary is the ill-gotten wealth being made.
If you don’t work according to the best capabilities that you hold,
It is a treachery of the abilities that you behold.
Sleep in peace and wake in joy

What is EGO

Jesus Christ said, ‘Love thy neighbor as thyself.’ Again, he said, ‘The least you have done to anybody, (that) you have done unto me.’ We have to learn this. The most important part of Karma Yoga is selflessness, ‘to be without ego’. We always calculate what we might get from work. How does it satisfy my individual ego? So long as you keep your ego, you will never be happy. The ego is a great burden in society and in life. The ego is your friend and it is your enemy. A collective and conquered ego is your friend. An uncontrolled and unconquered ego is your enemy. The ego is a dog. Let us say you purchase a dog and bring to me. What do you say if the dog does not care? Is it a friend of yours? You are charged when it runs and bites somebody. You must control the dog. A controlled dog is your friend. Wherever you go and whatever you say, the dog follows you. But an uncontrolled dog is your enemy. Similar is the ego. The uncontrolled ego is your enemy. The controlled ego is your friend. Karma Yoga tells you to keep the ego under control. Do not deny it. Simply keep it under control. The ego helps you to function. At the functional level it acts by asserting, “I can do it, I have got the strength, the power and the will”. Thus, a controlled ego is a great power. We all need it and must have it. But we need to widen it. Do not let it die as it is. We all need to expand it. We say, not for my good, “not for the good of my country, but for the good of the whole world, for the good of all humanity”. We have to expand away to the collective ego from the individual ego.

WITHOUT EGOTISM

The next word is ‘nirmama’, without any egotism No action is our own. Hence there is no ownership of any action. When all actions are surrendered to God, we do not own any of the results. This requires that all actions must be performed without any ego. Egolessness makes the actions objective and without bias. Our services become universal. They are not confined to any limited boundaries. The universality of action makes us respectful to all creatures, and creates in us a loving relationship with everything. Our vision transcends limited social horizons and we see the divinity in our nature and work. Egoless actions performed without greed and with complete spiritual consciousness are surrendered to God. Egolessness is an attribute in our actions when we do not own the latter. This happens when we consider ourselves as agents of tasks rather than the doers of the tasks. We engage in the execution of a task because the task needs execution, but we do not assign the task to ourselves, neither are we concerned about the ultimate outcome. We accomplish our share of duties with love and respect. We do not harbour ill feelings against any one though we fight against misconduct. We protect ourselves from selfish misdeeds so that we can uphold nobility and the virtue of righteousness. We use our faculties of discrimination to act on behalf of God and all our actions are offerings to God.

AYURVEDA FOR HEALTH AND HEALING

Dhatu
Dhatu, Dhatu means to support. Ayurveda recognizes 7 distinct dhatu or tissues, namely-rasa (fluids such as plasma, lymph, milk secretary fluids), rakta (blood cells, nourished by rasa dhatu), mamsa dhatu (muscles, ligaments, & skin), meda dhatu (fat and adipose tissue), asthi (bone, teeth), majja (marrow) and shukra (reproductive organs, sperm, eggs, including the desires and urges). In several instances, a dhatu will have associated upadhatu or secondary tissues, e.g., bone is asthi dhatu, and teeth are upadhatu. Mala are the metabolic end products of the creation, growth and repair of the tissues. Consequently, each tissue or dhatu will have mala. For example, rakthahatu (blood cells) make cytokines which are important to conduct normal functions such as defense, immunity etc., but when the same is over-produced, it is an indication of underlying imbalance in the dhosha, leading to disease. Communication within and between the players. The cells in the tissues constanly communicate among other parts of the body. This intra- and inter-organ communication is also well recongnized in modern medicine e.g., hormones, messenger molecules; ligands, receptors, and ions. Ayurveda says that the communication occurs via channels or srotas. Each of the 7 major tissues (dhatus) have respective srotas. These srotas are described to be active, sending and receiving signals from other tissues and cells. In modern terminology, srotas would be similar to ion channels, ion-gates, receptors and signal transducers. Interaction with external stimuli. Ayurveda describes food items in mysterious terms such as ushna, sheeta, laghu or guru. When translated into English, as hot, cold, light or heavy, respectively, the same would not convey effective meaning. On the contrary, all foods are classified based on the predominance of the primordial element it contains. Equally important is the environment, including the seasons. If sheeta food is consumed in winter and fall, it would aggravate kapha, whereas the same would help in summer time. On the contrary, ushna which may be agreeable in winter would cause discomfort and formation in summer-boils. Also, the taste of the food or medicine known to have influence on the doshas. There are 6 tastes-madhur or astringents. Their relationships to doshas is shown in the table.

Rasa Vata Pitta Kapha
Madhura(sweet) Pacifies Pacifies Aggravates
Amla (sour) Pacifies Aggravates Aggravates
Lavan (salt) Pacifies Aggravates Aggravates
Katu (pungent) Aggravates Aggravates Pacifies
Tikta (bitter) Aggravates Pacifies Pacifies
Kasaya (astringent) Aggravates Pacifies Pacifies

Thus, a ‘healthy’ person eating madhur or sweet dishes would increase kapha and suppress pitta, resulting in anabolic conditions and weight gain. Eating bitter (tikta) dishes like fenugreek and bitter melon, would increase vata and suppress kapha, causing e.g., weight-loss. It is important to eat a variety of tasty dishes so that an overall balance would result. Therefore there is no single food in Ayurveda. The myths such as ‘bitter is better’ or ‘raw is healthful’ are not endorsed by Ayurveda. Traditional cuisine would even impose specific dishes on specific days of the lunar month, to ensure periodic supply of essential factors in our diet.

Bhaja Govindam

Bhajagovindam is a hymn or song of some verses composed by the greatest wise Aadi Sankara to develop devotion or bhakthi. Writer of highly valued Vedantic works he has packed its entire substance in the Bhajagovindam song. As he treated matured knowledge as devotion, he has set the truth of the union of devotion and knowledge to melodious music. Bhajagovindam is sung widely, throughout India for years and it delights every ear.
The ascetic with the matted locks, the man with the shaven head, he who has pulled out his hair, the man of the kaashaya robe, they have eyes but fail to see. All these are disguises to cheat the world and fill the belly.

Renoucing is not a matter of external show. It is a victory that has to be won in the mind. But what is it that we see in the world? We see the shaven head or the long matted hair and such other outward signs. If the desires burning in the heart are not quenched, these external forms mean nothing. The show of renunciation is quite often a means to fill the belly. ‘Why this vain show? Give it up, says Sri Sankara. There is no need for shaving the head or for the long matted locks if what the world condemns is given up sincerely, says many scriptures. We are familiar with sanyaasins (monks) who renounce in haste and regret at leisure. Shortly after taking to ochre robes, they get involved in the world and are the victims of ego, anger, and anxiety. There are many who adopt sanyaasa but hunt for power and influence as before and who use their sanyaasa as a means for that purpose. All this is extremely sinful; there are heinous acts that will bring sanyaasa itself into disrepute. The sanyaasa may be of all sorts and kinds; but the ideal of sanyassa is a thing of great value stressed by our ancients. There is no doubt about it. Unfortunately, sanyaasa loses its prestige as it is adopted by not a few before qualifying for it.