Divya jyothi may 2014

Prabhuji Speaks

2

Sanatana Dharma

3

Panchadasi

4

Kala Gita

5

Soundarya Lahari

5

Sri Lalitha Sahasranama

6

Divine Heart

8

Patanjali Yoga Sutra

9

LADS - Chapter 3

10

The monthly ezine from the Light of the Self Foundation

Divya Jyothi

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Prabhuji Speaks My Dream of Spiritual Education for All As I read and teach the Upanishads – the most ancient and pro‐ found spiritual Truths, it becomes more and more clear to me the value of Spiritual education. I get fascinated by the young students – Nachiketa, Bhrigu and others sought Truth and meaning of life.

During the Vedic period, education system was well developed.

There was focus on education for life involving study of subjects like astronomy, Ayurveda, archery, mathematics etc. and also students were encouraged to enquiry into the nature of life itself to learn art of living. The subjects for making a livelihood were called “apara vidya – lower level knowledge” and subjects related to life itself are called “aparva vidya – higher level knowledge”. This is complete education – very holistic.

Many of my students who are in their middle age exclaim –“ if only I was taught this earlier in my life, my life would have been beautiful – I would have been spared of so much of confusion in life”. We have a good education system today. We teach children subjects like Sci‐ ence, Mathematics, history, and languages. We teach our children how to be successful and competitive in life. In other words we teach children skills for making a living. What is the result ?.

Open a news paper after any examination result. Invariably, there are couple of suicides reported. Surprisingly few of these suicides are those students who have failed in examination.

Even those who have scored high marks get into depression and commit suicide. What is missing in our education ?

The value of life itself is not taught. The purpose of life is not taught. The way to lead a meaningful life is not taught.

In other words we are not teaching the “real art of living”.

Obviously, this lacuna cannot be filled by current education system. We need alternate education which supplements the current education system teaching children spiritual values. This is where the LADS program (Little Atmajyothi Dharma Sangha) program is making a modest attempt. Children in the age group of 10 to 12 are taught spirituality in a beautiful way through stories, games and dramatization. In one year, they bloom into beautiful beings. I feel very happy when parents come and tell me the changes in the children. I have even heard how parents and teachers are counselled by young children. Thanks to efforts of Atmajyothis, Murali, Smitha, Dhaval and Vaishali and many more this education is spreading. It is my dream to take spiritual education to all those who need through “Ghar Ghar Gurukul Program”. The objective is to take the life education –“aparavidya” in the comfort of the home while para‐ vidya is learnt in formal schooling.

As I recollect the words of teacher of little Atmajyothi Sriram, I feel very elated. One day Sriram saw his teacher be‐ ing depressed in the class. He went and asked teacher for the reason. She said, one of her close relatives died. She is feeling sad because of that. Our little Atmajyothi tells the teacher “Atma never dies. It has moved into another body”.

The teacher felt very peaceful hearing the words of the boy. Sriram is in third standard !

May many more Atmajyothis bloom. Bringing peace happiness and love all around.

Divya Jyothi

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Sanatana Dharma Bhagavat Chintana If a person feels that he/she is not thinking of God every moment, it is the ego and ignorance that is blocking him/her to accept the fact. We should feel guilty if we are not thinking of God, but why should we feel guilty to accept the fact that ‘Yes, I am thinking of God’ in one‐way or other. We think of money; we think of knowledge; we think of success; we think of non‐hindrance. We are not aware that when we are thinking of all these we are thinking of God indirectly.

When we are contemplating on achieving these we are doing puja indirectly. When we do all these in accordance to Dharma there is no way one can commit mistake in reaching goal.

Dharma ‐ Each human being has desire (kama). To fulfill that desire he needs artha (money). When artha and kama are fulfilled through Dharmic way of living he/she gets purified and develops qualities required for moksha. Dharma has no equivalent word in English. Dharma is natural law of the universe. Physical, psychological biological order is sustained by Dharma. When human beings follow Dharmic way of living, they live in tune with the universe and be‐ come free from impressions (vasana) and kama (desire).

The desires cannot be controlled at once and the mind cannot focus on single point of God or to make it clearer, we are not aware that through desires we are thinking of God. Our Sanatana Dharma showed us the way to reach God through every object of desire. People have a tremendous desire for wealth, the object of desire is wealth but the subject of de‐ sire is Goddess Lakshmi. To acquire wealth we think of Goddess Lakshmi, in fact the meaning of wealth itself in San‐ atana Dharma is Lakshmi. In the same way for those who are seeking knowledge, there is Goddess Saraswathi. For suc‐ cess and non ‐ hindrance there is God Ganesha. For strength there is God Hanuman and so on. Every material aspect of the world is divinized, so as the mind chases the objects of the world, it is also chasing God indirectly. Wherever there is a desire there is also a worship to be performed according to one's nature. Offer that mind itself to God. When you offer that mind to God how can you commit a mistake in acquiring whatever desire you have. Your goal is reached in a Dharmic way.

Desires for material pleasures like wealth, fame, and knowledge are all, in truth, desire for God. Sanatana Dharma acknowledged this displaced desire by showing a God at the Goal of every desire. So even in our delusion we are re‐ minded of our true nature. This constant reminder of Divinity has the capacity to turn that desire back to its true Goal ‐ liberation and peace.

All material desires are limited goals. They are less than what we are capable of. If we worship God in the form of Lak‐ shmi for wealth, in the form of Ganesha for success, in the form of Saraswathi for knowledge, and we devote ourselves to that goal with purpose, we will achieve it. With this achievement our desires are not satiated, there is never a time when we say ‐ I have got enough money, knowledge, success‐ No Thank you!

Every living being seeks happiness and freedom from suffering. All actions of living beings are driven by motivations of desire for happiness. But our experience is that all happiness is fleeting in nature temporary in nature. Adhyatma or Self‐knowledge shows the way for eternal bliss.

Divya Jyothi

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Panchadasi - Tatva Viveka Buddhi karmendriya pancakair manasa dhiya Shariram sapta dasabhih suksmam mucyate – 23 The five senses, five organs of action, five prana‐s, mind and intellect, thus seventeen of them together constitute the subtle body which is called as linga sari‐ ra (also). (23)

When the match for the object is found in memory (smriti) associated egoistic impressions (samskaras) arise from the subconscious. For example if chair is the object seen by the senses, chitta identifies the ob‐ ject as “plastic chair or wooden chair”. Egoistic im‐ pressions colour the perception with “my chair, nice

The spiritual Heart has four components, the objective mind (manas), the subjective mind (buddhi), the sub‐ conscious (chitta) and the ego sense (ahankara).

The operation of the spiritual Heart ‐ The inputs from sense organs are received by the objective mind (manas). When the senses become aware of some ob‐ ject, an impression of the object is created in the objec‐ tive mind. The objective mind queries “What is this object”? For further processing, the inputs pass through the subconscious mind (chitta), vast store house of memory and egoistic impressions (samskaras).

Inputs from Sense Organs (Eyes ‐ Form, Ears ‐ sound, nose ‐ smell, Tongue ‐ taste, skin ‐ touch.)

(Jnanendriyas)

Objective Mind (Manas) (What is this object ?)

Subconscious mind (chitta) with egoistic impres‐ sions (samskara) and memories (Smriti) ‐ Identification of Object

Subjective Mind (Intellect, Buddhi)

chair ... etc.” The intellect takes decision based on the inputs from chitta and directs the organs of action.

Due to accumulated impressions (samskaras), there is sense of ego – (ahankara) in every decision making.

This ego sense is our lower self.

‘Prana’ ‐ the life energy and life force. There is only one Prana, the Universal Energy that functions in var‐ ious ways in beings. It has five different functional aspects in human beings together called Pancha Prana or five Pranas. The five Pranas are but one whole Pra‐ na operating or forming five different functions. These five pranas together form the pranic body of every human being.

Those five Pranas are called: Prana, Apana, Vyana, Udana and Samana.

Decision Making

Output to organs of action (Leg ‐ motion, hand grasping, mouth (speech), sex organs (reproduction). Anus (excretion) (Karmendriyas)

Prana functions and activates the organs between the throat and heart region including heart and lungs.

Apana functions in the lower part of the body, below the navel and is responsible for activating the organs in that part of the body which includes the sexual glands and excretion organs.

Udana operates from larynx upwards, it activates the organs in that part of the body.

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Samana operates between the heart and the navel; it is responsible for digestion and functioning of all diges‐ tive organs. Vyana is spread throughout the body and it distributes energy throughout.

All these together ‐ five senses, five organs of action, five prana‐s, mind and intellect, thus seventeen of them together constitute the subtle body which is called as linga sarira.

Soundarya Lahari: Verse 11

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And three different lines, Making a total of forty four angles.

The geometric design of Sri Chakra [Holy Wheel] where The Mother resides is described here ‐ Good Progeny, Getting a Meaning for Life.

Worshipping The Universal Mother in Sri Chakra in Pindanda & Brahmanda Sri Chakra in human being (Pindanda): Muladhara (root‐support) the foundational chakra in the form of triangular space in the midmost portion of the body at the base of the spinal column (meru‐danda). This is the basal chakra means 'root support' or foundation its main character is to be the source of physical desires It is a lotus of four petals signifying the earth element.

Above Muladhara is Svadhishthana ‐ (own ground) located in the region of the organ of generation in the form of a lotus with six petals signifying the water ele‐ ment.

Third centre is manipura ‐ (jewel filled) located around the navel, it is in the form of lotus with ten petals signifying the fire element.

चतु भ ः ीक ठै ः शवयुव त भः प च भ प भ ना भः श भोन व भर प मल ू कृ त भः । चत"ु च#वा$रंश&-वसुदल-कला"च ्-+,वलय-

Anahatha (unstruck sound) is the fourth centre locat‐ ed in the heart; it is a lotus of twelve petals represent‐ ing the air element.

Vishuddha (specially purified) is the centre located behind the throat in the form of a lotus with sixteen petals, representing the space (akasha) element.

+,रे ख भः साध0 तव शरणकोणाः प$रणताः ॥ 11 ॥ Chaturbhih shri‐kantaih shiva‐yuvatibhih panchabhir api Prabhinnabhih sambhor navabhir api mula‐ prakrthibhih; Chatus‐chatvarimsad vasu‐dala‐kalasra‐trivalaya‐ Tri‐rekhabhih sardham tava sarana‐konah parinatah With four wheels of our Lord Shiva, And with five different wheels of you, my mother, Which are the real basis of this world, Your house of the holy wheel, Has four different parts, Of eight and sixteen petals, Three different circles,

The sixth centre is Ajna (all knowing or command) located between the eyebrows in the form of a lotus with two petals.

Beyond these six centres that are contained within the individual constitution is the thousand petals Lotus ‐ Sahasrara that is located about four fingerbreadths above the crown of the head, outside the body. This is the citadel without support – Niraalamba puri wherein dwells the primal power ‐ Aadya‐shakti. The six cen‐ tres are the house of six divinities Brahma, Vishnu, Rudra, Isvara, Sadashiva and Paramashiva and the sev‐ enth centre is the residence of Shiva Shakti Ikya roopa – Pure Consciousness and Energy.

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Sri Chakra in entire Cosmos – Brahmanda – Bhupura the outer most enclosure is the gateway for spiritual accom‐ plishment where the powers of ten spirits are acquired for self‐protection along the spiritual journey. Anima, mahima, lagima, garima etc. The surrounding square (bhupura) and the triple girdle (tri‐vritta) represent the Muladhara center (emanation – Srsihti).

The sixteen petals lotus ‐ Shodasha patrika and the eight petals lotus ashta‐dala that are outside the main pattern correspond to the Svadhisthana centre (presentation – sthiti) The fourteen‐cornered figure Chaturdasara – the outer and the inner ten cornered figures bahir dasara and an‐ tar dasara represent the Manipura center (absorption – samhriti‐laya) The eight‐cornered figure Ashtara and the primary tri‐ angle trikona together correspond with Anahata centre at the heart.

The central point bindu in its visible aspect represents the Vishuddha centre and its invisible aspect the Ajna centre.

The transcendental import of the entire Yantra is be‐ yond the Ajna centre stretching till the mystical thou‐ sand petals lotus Sahasrara on the crown of the head which is the seat of The Universal Mother God‐ dess Sri Lalitambika – Shiva and Shakti Ikya Roopa.

Lalitha Sahasranama Muka chandra kalankabha mriganabhi viseshaka ‐ She who has the thilaka(dot) of Musk in her forehead which is like the black shadow in the moon. Kasturi is the musk, fragrance found in the musk deer. Musk deer is not aware of its fragrance that is inside its body and keeps moving behind the pleasant smell.

Each one of us is born ignorant. We have no knowledge of our true nature that is Bliss. As we grow up we be‐ come knowledgeable. This knowledge is of the external world. As the external knowledge grows the ignorance

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also grows. All our prayers to God are for some materi‐ alistic objects. We never pray God with the desire ‘I want God’. Whatever we get in life will not be satisfy‐ ing, seeking will never end, the thirst is never quenched, and whatever we get is not permanent and the desire for getting more will never end. When one runs behind the materialistic happiness he is not able to see the inner happiness. This is due to ignorance.

The Knowledge of Self is called Brahmajnana and that is the Kasturi inside us that we have to be aware of.

That is the Knowledge of Universe, by knowing which you know all subjects in the Universe.

Does it mean that a person, who gets Brahmajnana, gets to know all languages; can do surgery, and can fly an aircraft? No, but by knowing which you get a deep satisfaction of knowing all subjects is what is meant.

E.g. a gold ring, necklace and earrings are all made of Gold. They are different forms. There is only one object and one subject that is Gold, everything else is various forms of that gold! Similarly, knowing about Con‐ sciousness is like knowing about every other subject in the universe because Consciousness is the real substra‐ tum. Just as all types of ornaments are made of gold and learning about gold will give you the knowledge of the essence of all the ornaments. In the similar way when we learn Brahmajnana, when we learn about Consciousness we will know essence of every object or subject in the Universe. What happens when you know ‘THAT’? The desire for Knowledge drops, because you have understood the cause of all causes that is Brah‐ man OR Consciousness. This is Kasturi inside us. We try to find outside that is inside us. We move behind all materialistic things for happiness. The happiness is our true nature. This true nature is inside us. Once we are aware of this inner fragrance we will never rely on ma‐ terialistic things for happiness.

She who has the thilaka(dot) of Musk in her forehead which is like the black shadow in the moon blesses us with the knowledge of wisdom for a true seeker

Zen Koans The Dead Man's Answer When Mamiya, who later became a well‐known preacher, went to a teacher for personal guidance, he was asked to explain the sound of one hand.

Mamiya concentrated upon what the sound of one hand might be. "You are not working hard enough," his teacher told him.

"You are too attached to food, wealth, things, and that sound. It would be better if you died. That would solve the problem."

The next time Mamiya appeared before his teacher he was again asked what he had to show regarding the sound of one hand.

Mamiya at once fell over as if he were dead.

"You are dead all right," observed the teacher, "But how about that sound?"

"I haven't solved that yet," replied Mamiya, looking up.

"Dead men do not speak," said the teacher. "Get out!

Kasan Sweat Kasan was asked to officiate at the funeral of a provincial lord.

He had never met lords and nobles before so he was nervous. When the ceremony started, Kasan sweat.

Afterwards, when he had returned, he gathered his pupils together. Kasan confessed that he was not yet qualified to be a teacher for he lacked the sameness of bearing in the world of fame that he possessed in the secluded temple. Then Kasan resigned and became the pupil of another mas‐ ter. Eight years later he returned to his former pupils, enlightened.

Source: http://www.ashidakim.com/zenkoans/zenindex.html

Divya Jyothi

Divine Heart We know that all human beings have problems in life.

There is nobody who is free from problems. But did you know that God has a big problem? Let me tell you a story.

After long, long sleep, God woke up and he decided to create this Universe! And there was a Creation, this beau‐ tiful Universe consisting of billions and billions of stars, planets and galaxies, sky, air, water, sun, sea, forest, fish, amphibians, reptiles, tortoise etc. Various kinds of ani‐ mals, and a variety of birds were created. What a beauti‐ ful Creation came into existence!!!

Despite this beautiful Creation, God was not happy and felt something was missing. He felt that somebody is re‐ quired to appreciate this Creation, to experience and praise this beautiful Creation. There was no fun in the Lord sitting alone and watching this whole Creation. So, the Lord had a brain wave. He decided to create a human being, an exact replica of the Lord. Thus, a human being was born. This human being opened his eyes, saw a beau‐ tiful Creation and instead of appreciating the Creation, this human being started complaining. Human being constantly kept complaining to the Lord, ‘this is missing, that is missing, you didn't give me this and you didn't give me that.’ The Lord tried to fulfill all their desires.

However, human being’s list of complaints never reduced instead it kept on growing.

Back in those days, human beings had a direct connec‐ tion with the Lord. So, everyday they used to go to the Lord with their long list of complaints. The Lord got fed up with their complaints and He wanted to escape from human beings, and decided to find a hiding place. He went deep inside the sea and hid himself there. Human being was very smart and intelligent, he created a subma‐ rine! He stood in front of the Lord and started complain‐ ing again, ‘My Lord! So many things are missing in your Creation.’ That was the big trouble for the Lord!

Then God went and hid in the moon. Human beings did‐ n't spare him there as well! He created a rocket and land‐ ed on the moon! Lord was troubled again! The Lord kept pondering on how to escape from this human being who is always complaining and never appreciates my Creation!

Suddenly, Lord had an excellent idea!

He found a place, where human being could never find

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him. You know that place! That place is the heart of the human being! Lord hid himself in the heart of eve‐ ry human being, indeed, a very difficult place to find.

Human beings eyes are always directed outward, never inwards.

From that day onwards human being has been search‐ ing for the Lord or God. God was missing from the heaven. Human being has searched in all possible plac‐ es like temples, mosques, churches, forests, monaster‐ ies, atop Himalayas and several holy places. God was not to be found anywhere. The only place the Lord can be found is in the heart of human being and that is the last place where human beings search for the Lord.

God resides in the form of peace, love and compassion in the heart of every living being! If only we look in‐ wards, we can find the Lord within. That journey of going inwards is called a spiritual journey.

Spiritual journey is the search and discovery of the Self within each of us ‐ Atmadarshana. When you find God, how will you recognize him? How does one recognize God? Peace, love, compassion, silence and wisdom, this is the place where you can find God. That is the kingdom of God in us. One, who enters that kingdom, finds the Eternal bliss. He becomes a fountain of love and com‐ passion. He becomes source of wisdom. He becomes the light ‐ Light of the Self‐ Atmajyothi. ‐ Prabhuji

Divya Jyothi

Patanjali Yoga Sutras Discipline of Body, Mind and Speech Chapter 2 Sutra 43 (2.43) 13th October, 2012

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A student who wants to study engineering or medical also has to do Tapas while studying for the entrance exams. He has to study for several hours a day and be able to say ‘no’ to all kinds of distractions, self‐discipline is required in all aspects. That ‘self‐discipline’ is called Tapas without which no achievement is possible either in the inner world or the outer world.

My humble pranams to all Atmajyothis, the Divine Lights of the Self. Today we will contemplate on Patanjali Yoga Sutra 2.43 about Tapas – (Tapaha) or burning, which is third Niyama following Shaucha‐ purity of mind, and Santosha – contentment of the mind. Yamas and Niyamas are prescribed

by Maharishi Patanjali which refer to ‘thou shall not’ and the ‘thou shall’ respectively. One which burns is called Tapas.In English it is translated as Austerity.

Many people say, ‘I don’t find time for meditation’. If one does not give attention and time for spiritual prac‐ tices, one does not evolve. Sufficient water and fertiliz‐ ers are to be supplied for a plant to grow, time, atten‐ tion and disciplined practice of sadhana, Tapas is re‐ quired to rise to higher consciousness and attain Sa‐ madhi.

कायेि 5य स&6धरशु&6ध7यात ् तपसः ॥४३॥

Now, let us understand the three types of Tapas mentioned in Bhagavad Gita, physical (Kaya), mental (Vacha) and verbal (Manasa)

Kāyendriya‐siddhir‐aśuddhi‐kshayāt tapasaha ||43|| There are two results of Tapas ‐ ‘Kaya Indriya Sid‐ dhi’ and ‘Ksyathi’, powers in the body and sense or‐ gans as well as destruction of impurities in them. Self‐ discipline burns away the impurities of the body and sense organs, and sparkles of divinity ‐ the light of di‐ vinity is born. ‘Tapas’ has a very wrong understanding in the minds of the people and hence they indulge in various acts. There are people who stand on one leg for years, sleep on the bed of nails, and stay in Himala‐ yas. Let us understand the real meaning of ‘Tapas’.

Whatever is put into fire is burnt, what we really have to burn is our impurities and the process of doing so is called ‘Tapas’. Maharishi Patanjali does not de‐ fine Tapas here in this Sutra, as Tapas was a well‐ known word in the Vedic period. Three kinds of Tapas is mentioned in Bhagavad Gita – Kaya (physical), Vacha (verbal) and Manas (mental) self‐ discipline. Tapas should not only be performed by spiritual aspirants but also by people aspiring success in the material world. For example, an athlete who wants to win a gold medal in Olympics has to do Tapas for four to five years, has to be strictly disci‐ plined. Miss P.T Usha, former Indian athlete who won an Asiad medal, practiced carrying bags of sand on her shoulder, while running and training for Olympics.

One cannot attain higher level without self‐discipline.

What she did was Tapas.

First is physical Tapas, which involves practices re‐ quired to keep the body in a good condition. If the body is not in good condition one cannot engage in spiritual practises, if you have a toothache you can only meditate on Doctor, not on higher consciousness. When there is a pain in the body, suffering in the body the mind gets diverted to the body and not to higher consciousness.

Mind has to be free from body to rise to higher con‐ sciousness. Right kind of exercises, ‘Yoga Asana’ and right kind of food ‘Ahara’ are the main aspects of physi‐ cal ‘Tapas’. Right kind of food is what nourishes the body, improves and makes the mind peaceful.

Food is of three type Tama‐ sic, Rajasic and Sattvic. Tamasic food includes meat, fat, oil which makes one dull and unable to medi‐ tate. Rajasic food includes hot, sour foods which makes the mind active and agitated. Sattvic food includes raw vegetables and fruits are recommended for one who wants to meditate; it gives the right energy required for such practices. These foods have pranic energy, once boiled or cooked, the pranic energy is lost.

The requirement of right exercise, ‘Yogasana’ is not only for physical reasons, Patanjali says, ‘Yogahachittavrithi nirodaha’. Relaxation of the nervous system is the main focus in every Yogasana, the idea is to stretch the spinal cord, twist the spinal cord, and bend the spinal cord. The nervous system gets stressed

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when one faces difficulties in life and Yogasana releases this stress. If one studies Surya Namaskara, Padmasa‐ na, Paschimotanasana, all are focused towards releas‐ ing stress. Even though other physical parts are in‐ volved, stretching and relaxing the nervous system is the key. Relaxing the nervous system is essential for meditational practices and this is achieved through Yogasana. One may say that ‘I do physical ex‐ ercises, I work out at the gym, and I jog’. All those things one may do are not aimed at relaxing the nerv‐ ous system unlike Yogasana. Body is a vehicle required to interact with the world.

LADS ‐ Chapter 6 Both happiness and sadness disappear soon.

Shloka 2.14 matra‐sparsastukaunteya sitosna‐sukha‐duhkha‐dah agamapayino 'nityas tamstitiksasvabharata O son of Kunti, the impermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, one must learn to tolerate them without being disturbed.

Kishan and Chetana were busy with their exams. On the last day of the exam, an announcement was made in the class to check the notice board regarding Annual Karate Tournament. Kishan was very excited about this as he was the winner of the Tournament the previous year. After the exam, Kishan read the details on the notice board and then went to meet the Karate Master.

The Karate Master saw Kishan and said, "Hello Kishan, I hope you have checked the notice board and read about the Tournament. Now that your exams are over, I hope you will spend more time in practicing Karate. If you practice well then you can be the winner this time too."

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Kishan said, "Thank you Master, I will practice well, I want to win.”

With just a week left for the Tournament, Kishan prac‐ ticed for many hours every day. Kishan recollected that Rahul was the runner‐up last year; he knew that the toughest part of the tournament would be to de‐ feat Rahul.

On the day of the tournament, Kishan came to the Tournament grounds accompanied by his parents and sister. Just before Kishan left to the changing room to join the other participants, his dad said, "Kishu, don’t worry about the result; do your best". Kishan said, “I’m not worried dad I will give it my best and surely win."

He then ran towards the changing room.

When the Tournament started, Kishan cleared all the rounds and in the final round, Rahul defeated him and won the Tournament. Kishan was disappointed, he collected the certificate and the runner up trophy and joined his family in the car. He was quiet on their way back home. After reaching home he began to weep.

His dad hugged him and said, "Kishu, you win some‐ times and you lose sometimes. I know you practiced well and did your best in the tournament. You cannot win each time and you will not lose all the time. The result will never be the same every time. When you won last year, you were very happy for a few days and as days passed you began to do other things and forgot about winning the tournament. Now you have not won and you are sad, this sadness is also only for a few days, soon you will be interested in many other things and forget this.”

Kishan said, “Yes Dad, I understand that the result will never be the same always. I also understand that I will be fine in a few days, but what do I do now? I am sad now Dad.” Kishan’s Dad said, “Wait dear, just wait, it will disap‐ pear. Until then try to do something else that you like.

You can go out and ride your bicycle, play with Chetu, or draw something. Before you realise, you will be hap‐ py again.” Kishan then went to the garden where Chetana and others children were playing and joined them.

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