CALL OF INDIA'S CULTURE.

Sri. Shankara Acharya is one of the greatest interpreters of the Bhagavad Gita. There are some who regard him as the greatest interpreter of the Gita. He is remembered in history as a Saviour of the Hindu dharma. He appeared at a time when the Hindu dharma was entangled in rites and ceremonies. Whenever you find that rites and ceremonies dominate a religion, remember, it is in a period of decline. When Sri. Shankara appeared, the Hindu Faith was entangled in externalism, ritualism, ceremonialism.

The word used by Sri. Shankara for ritualism is karma. And he pointed out, over and over again, that in ritualism is not the salvation of an individual, a community or a race. Sri. Shankara urged that the way to salvation was not karma but knowledge. As he moved on from place to place, he taught the people that they could not be saved merely by going through certain rites and ceremonies. It was necessary to understand and to know.

Shankara built an Order of sanyasins. The sanyasins, he said, are men of non-possession. They are the real guardians of the Hindu Faith. The Faith will live in the strength of men of non-possession, men of inner renunciation, men of service and sacrifice. This truth which Shankara preached centuries ago is the eternal truth of history. Religion lives through the strength of men of service and sacrifice. Shankara called them sanyasins. Shankara's sanyasins went to the farthest corners of India. They travelled to East and West, to North and South, and relighted the torch of the Hindu Faith. They re-affirmed the wisdom of Hindu dharma. Shankara gave a new life to Hinduism.

What did he mean by knowledge? Sri. Shankara points out that knowledge, true knowledge, is not intellectual knowledge. True knowledge is based on intuition. Sri. Shankara further tells us that to have true knowledge, a person must get rid of sensual desires. He alone can attain knowledge who gets rid of attachment to material objects and sense-gratification.

A great Western mystic, who resembles Shankara in several respects, the great German mystic, Meister Eckhart, uses a beautiful word -- creatureliness. He says that if you would attain knowledge, you must get rid of creatureliness. What is creatureliness? Attachment to a creature or an individual or an object of desire. Rise above these, says Shankara, if you wish to know. The way to knowledge, he says, is to keep clear of the "world of wandering". It is the world of pleasure, the world of desires. The world is wandering from one desire to another. He who would truly know, must keep clear of this world of wandering.

Shankara says that true knowledge comes in a state of stillness. When you go into silence, when you are still, then the sense of unity grows upon you. All sense of separateness departs. You feel that you are one with all -- one with humanity, one with the whole universe, one with the cosmos. You begin to realise the unity of all that is. You begin to feel that there is the One-in-all.

This mystical experience has come to the world's great ones in all ages and climes. That great mystic of Iran, the author of the Masnavi, Jalal-al-Din Rumi, refers to this experience in several of his poems. In one poem, Jalal-al-Din sings beautifully of this mystical experience. He says: I am the mist of the morning; I am the vibration of the evening; I am the breath of the flute; I am the spirit of man; I am the soul in all things!

This experience is emphasised by Shakara as essential to true knowledge. The man of true knowledge, tha man of illumination says, "I am the soul in all things". The same thought is voiced by Emerson, by Hafiz, by all the great mystics of East and West. Sri. Shankara says, when you have the experience that you are one with the world, one with the universe, then alone can you say that you have acquired knowledge.

Sri Shanakara tells us further that this knowledge, this mystical experience, this feeling of unity with the universe, of oneness with the cosmos comes to a man after a long period of preparation or sadhana. It may be that you spend several janmas (births) doing sadhana, before you attain knowledge. An important sadhana (discipline) is attending to one's daily duties, daily work. Shankara does not reject action. There are European critics of Shankara who tell us that the discarded action and exalted knowledge. Shankara exalted knowledge, it is true, but he was careful to point out that in order to attain knowledge, you must go through the discipline of daily work.

You must do your duty. You must act, says Shankara. But -- and here is an important thought for us to note -- you must act unselfishly. Be selfless in your action. Do your daily work in life, but do not be swayed by sordid desires. Do your duty. Work on, but have no thought of the little self within you. So may your work be an offering to the Lord. The sadhaka, the man of discipline, the jignasu, the seeker after knowledge, for a long time, must do his work in the spirit of selflessness. Is not this the teaching of Sri. Krishna unto Arjuna: "Do thy work non-egoistically! Be non-egoistic in your work!"

Sri. Shankara emphasised these two great thoughts of the Hindu Dharma: (i). that there is the One in all, One Divine Life flows into all, and (ii). act non-egoistically! Act unselfishly! These two great thoughts constitute Hindu culture.

Let us act, but let our action be non-egoistic! We are in this world to act. We must be actors before we can become spectators in eternity. Here on the battle-field of time we must act, but let us act in a spirit of unselfishness, offering every action as a sacrifice to the Lord!

When Can You Punish a Employee?

Labour laws and labour welfare have become very important in independent India. The developing concept of social justice is effecting far-reaching changes in labour laws in our country. Radical interpretations by High Courts and the Supreme Court of fundamental rights and labour laws have created greater awareness about the dignity of workers and their rights. It is unfortunate however that a vast majority of our labourers  are not aware of their rights and the position of labour laws. Misunderstandings between employer and employee have resulted due to ignorance of these rights and obligations. The employer is also not fully aware of all laws particularly those relating to his duties and responsibilities towards his employees. Adequate knowedge and strict observance of labour laws both by employers and employees will be a great help in industrial development and labour welfare.

Discipline in the industrial set-up is essential to build a healthy atmosphere for production and labour welfare. Indiscipline destroys cordial relations between the employer and employee.

The employer has been given authority to take disciplinary action against the employee to correct his wrongs and misbehaviour. Such actions may range from warning to dismissal depending upon the gravity of the misconduct.

However, before taking any disciplinary action, the employer must ensure that the employee is told which act of his has constituted indiscipline or misconduct. With this in mind government and employers have included lists of misconducts in their standing orders and service rules. Justice demands that every disciplinary action against an employee is in a judicial spirit and in accordance with the principles of natural justice. The primary principle of natural justice is that no penalty, be it minor or major, should be given without an enquiry into the misconduct.

Misconduct.

What is a misconduct?- It is not easy to define a misconduct. It can be said that a misconduct is an act or omission which has been identified in the standing orders or service rules of an organisation. A misconduct has to be an act or habitual conduct which spoils the employer-employee relationship. In all standing orders or service rules there is a section which enumerates misconduct. But it must be remembered that for any disciplinary action a misconduct must be properly defined.

Some misconducts in the model standing orders: 

• Wilful insubordination or disobedience, whether alone or together with others, to any lawful and reasonable superior.
• Theft, fraud or dishonesty in connection with employer's business and property.
• Wilful damage to, or loss of employer's goods or property.
• Taking or giving bribes or any illegal gratification.
• Habitual absence without leave or absence without notifying leave for more than ten days.
• Habitual breach of any law applicable to the establishment.
• Habitual late attendance.
• Riotous or disorderly behaviour during working hours at the establishment or any act subversive of discipline.
• Habitual negligence or neglect of work.
• Frequent repetititon of any act or omission for which a fine may be imposed.
• Striking work or inciting others to strike work against provisions of any law or rule having the force of law.

Note: This law of misconducts is not exhaustive. 

THE WAY WE PERCEIVE LIFE.

A weary traveller lost in the jungle one night slips and falls into an unused, dry well. During the fall he clutches to the root of the nearby banyan tree and is hanging midway. The whole night he spends in this precarious state. In the morning he begins the attempt to climb back to safety. He looks up and is terrified to find a tiger standing at the mouth f the well, looking hungrily at him.
So he decides to climb down and wait for the tiger to leave but sees a huge python at the base just coming out of hibernation and looking for something to swallow. And as his fate should have it the root of the tree which he was holding starts to snap.
In this situation he was not in a position to think clearly of what he should do. Just then a thick substance falls on to his nose and drips to his mouth. Unwittingly he licks at it and is surprised to find it very tasty and to know what that was he lifts his head. He notices a bear on the branch of the banyan tree. The bear is trying to drink the honey that was in the hive on the branch of the tree.
Now this man who thought he was in a horrible situation a moment ago is waiting for more drops of honey to fall on his nose so that he can lick and relish it. Life is almost like this situation: there are problems everywhere but it is wisdom to notice the small memorable incidences and enjoy those. Each one has a different way of perceiving life and relating to it.
And this depends 

BODY, MIND AND SOUL DHARMAS.

Our life is classified into three vital areas to fulfil the purpose which is Self-realisation. Sages collectively called these three vital areas as dharmic or principled obligations. What we must fulfil through the physical body in society is called bhoutika dhrama or worldly obligations. That which is to be fulfilled through the mind and intellect is called mano dharma or mental obligation. Thw third one that enables us to activate and empower our soul is atma dharma or Self-realisation. The following four steps could help us progress on this path.
We value our body for its beauty, youth, health or usefulness, without realising that it is a walking miracle. From birth to death, it carries out innumerable life-sustaining activities. Our hearts beat 86,400 times and our lungs breathe 21,600 times everyday. All this is possible due to the inexhaustible power, the soul which is making life throb. When we are aware that we constantly carry this sacred energy, we will never misuse it to perform actions which are harmful, demonic, criminal or destructive in nature. Also, we become aware that our body is exposed to limitations of time and space governing our lives. So we understand every moment that is available to us.
Then we follow a strict regimen of niyama with a definite value of time for food, sleep and regular routine of sadhana. Our body will be healthy and we will be fit and in control.
Secondly, process the mind. Examine every thought and emotion scrupulously to check whether it falls within the framework of righteousness with great objectivity and vitality. Chanting Aum which is the bija mantra or seed syllable of the soul energies the mind and transforms it into an impartial witness. This also churns the mind and draws out all thoughts and emotions hidden in its sub-conscious layers. This is symbolically depicted in churning the Kshirasagara or Ocean of milk to obtain the nectar of immortality. Here, the mind is the Kshirasagara and the churner is Aum, the sacred syllable from which the whole universe emerged. Our dharma or good thoughts represent gods and adharma or bad thoughts represent demons. As we begin churning the mind, cleansing of the mind begins and negativity within us is thrown out. Divinity is retained.
Thirdly, eliminate negativity. As we continue our sadhana by chanting Aum with total faith and belief, Shiva as Guru removes all negativity as soon as it rises up from within us. All negative thoughts, tendencies and feelings we have accumulated over many lifetimes rise to the surface. This negative energy constricting the mind is eliminated through guru's grace and our intellect, concentration and memory become razor sharp. We make quick, accurate decisions and complete our tasks at lightning speed. Every day expands to give us ample time for further sadhana and we become more and more absorbed in its vibrations.
The fourth step is to create wealth. At this point you will begin to create nidhi or treasure. As we get immersed in sadhana, we transcend our senses and our mind blossoms. Our hearts expand to embrace all beings. We generate only selfless, dharmic desires which benefit the world and are instantaneously fulfilled by Cosmic Will. We develop selflessness which is one of the important characteristics of Self-realisation and our atma dharma is thereby fulfilled.
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