QUALITIES OF A GOOD CIVIL SERVANT

कामर्सियल टैक्स विभाग के मेरे मित्रो !

आप सभी राजपत्रित अधिकारी हैं , आपका चयन लाखों में से हुआ है।  राज्य सरकार ने आपको महत्त्वपूर्ण दायित्व सौंपा है।  मेरी इक्षा और आप सब के लिए शुभकामना है कि आप एक अच्छे अधिकारी बने, आप अपने अच्छे कार्य और आचरण से अपने  उच्चाधिकारियों का विश्वास जीत कर उनका स्नेह पायें, नियमित रूप से समय पर प्रोन्नति पायें,  आप अपने अधीनस्थ  कार्यरत अधिकारियों, कर्मचारियों, आगंतुकों और संपर्क में आने वाले अन्य व्यक्तियों से सम्मान पायें और समाज के लिए जिम्मेदार व्यक्ति बनें। किन्तु यह सब कैसे सम्भव  हो सकता है? इस उद्देश्य से मैं अपने अनुभव के आधार पर यहां कुछ मार्गदर्शक विन्दुओं की ओर आपका ध्यान आकर्षित करने की अनुमति चाहता हूँ। 

१.  आप आत्म-विश्वास और आत्म -सम्मान अर्जित करें। 

२. आप आचरण में विनम्रता और शालीनता का समावेश करें। माना आप किसी को गुड़ (मिठाई या sweet) नहीं दे सकते पर गुड़ जैसी मीठी बात तो कर सकते हैं ।  

३. अपने कार्य के सम्बन्ध में जो आगंतुक आप से मिलने आते हैं उनको अकारण प्रतीक्षा न करायें।  अगर आप किसी अन्य कार्य में व्यस्त हैं अथवा आगंतुक से मिल पाने में विलम्व होने की संभावना है तब आगंतुक को तदानुसार स्वम  अथवा कर्मचारी के माध्यम से सूचित अवश्य कर दें। 

४. किसी भी मामले में यदि आगंतुक के हितों के विपरीत आप कोई आदेश पारित कर रहे हैं तब आदेश में कारणों का उल्लेख अवश्य करें।  यहाँ तक मामलों की सुनवाई स्थगित किये जाने के लिए प्रार्थना-पत्रों को अस्वीकार करते समय भी कारण का उल्लेख अवश्य करें। लॉ ऑफ़ नेचुरल जस्टिस के सिद्धांत के आधार जहां सम्बंधित व्यक्ति के हितों के विपरीत निर्णय पारित होना है वहां उसे सुनवाई का अवसर अवश्य दिया जाय।  इसके अतिरिक्त प्रत्येक प्रार्थना-पत्र देने वाले को यह जानने का हक़ है कि उसके प्रार्थना पत्र पर क्या निर्णय हुआ और यदि विपरीत निर्णय लिया गया तब इसका कारण क्या रहा है।   

५. आपका मुख्य कार्य विभिन्न कर अधिनियमों, वैट एक्ट , एंट्री टैक्स एक्ट और सेंट्रल सेल्स टैक्स एक्ट  के अंतर्गत कार्यवाहियों पर आधारित है। इनके प्राविधानों की यथोचित जानकारी के अभाव में विधि सम्मत निर्णय लिया जाना सम्भव नहीं है। अतः यह आवश्यक है कि आप इन एक्ट्स के प्राविधानों का ठीक प्रकार से अध्ययन कर लें।  माननीय उच्चतम न्यायालय और उच्च न्यायालय द्वारा दिए गए निर्णयों का अध्ययन करते रहें। विन्दु  जिस पर निर्णय लिया जाना है से सम्बंधित प्राविधान का यदि आपने अध्ययन नहीं किया है तब प्राविधान का अध्यन करने के बाद ही निर्णय दें। अगर आवश्यकता समझें तब अपने वरिष्ठ अधिकारी से मार्गदर्शन ले लें अथवा अपने ऐसे सहयोगी अधिकारियों जो विधिक प्राविधानों की समुचित जानकारी रखते हों से विचार विमर्श कर लें। विधिक प्राविधानों में जब कोई नए संशोधन आते हैं या जब कोई नयी विज्ञप्ति आती है या जब कोई परिपत्र आता है तब उसका अध्ययन सावधानीपूर्वक करें। 

६. आपके प्रत्येक निर्णय से यह परलक्षित होना चाहिए कि आपने न्याय किया है आपका निर्णय न्याय संगत है। 

७. आपका कोई निर्णय पूर्वाग्रह से ग्रषित नहीं होना चाहिए। 

८.  कार्यालय आने के समय का ध्यान रखें। विलम्ब से कार्यालय आना किसी भी स्थित में क्षम्य नहीं है आपके देर तक कार्यालय में बैठने पर कार्यालय आने में विलम्ब क्षमा नहीं किया जा सकता है। यदि किसी दिन अपरिहार्य  कारणवश विलम्ब संभावित है तब इसकी सूचना अपने कार्यालय और निकटस्थ उच्चाधिकारी को दूरभाष पर अवश्य दे दें। 

९. आप अपने अधीनस्थों पर यथोचित नियंत्रण रखें।  जो कार्य आपके द्वारा किया जाना अपेक्षित है उसको किसी अधीनस्थ अधिकारी या कर्मचारी से न करवायें। अन्यथा आप अधीनस्थ कर्मचारियों पर नियंत्रण का नैतिक दायित्व खो देंगे।   

१०. समय समय पर अधीनस्थ कर्मचारियों के कार्य की मॉनिटरिंग भी करते रहें।  अगर कर्मचारी को किसी कार्य के करने में कठिनाई आ रही है तब उसे डाँटने फटकारने के बजाय उसकी कठिनाई जाने और उसका निवारण करें।  अगर कोई वरिष्ठ कर्मचारी उपलब्ध हो तब उसको कनिष्ट कर्मचारी की सहायता के लिए निर्देशित कर दें। 

 ११.  अगर आप चाहते हैं की कर्मचारी अपनी पूर्ण क्षमता और दक्षता से कार्य कर सकें तब कर्मचारियों का तनाव मुक्त रहना भी आवश्यक है। इसके लिए कर्मचारियों को करीब से भी जानने की आवश्यकता होती है साथ ही उनके अच्छे और समय से किये गए कार्य की सराहना भी आवश्यक होती है।   

१२. कभी कभी कुछ कार्यालयों में कुछ ऐसे कर्मचारी भी मिल जाते हैं जो न तो खुद काम करना चाहते हैं और न ही अन्य कर्मचारियों को उनका काम ठीक प्रकार से करने देते हैं।  ऐसे कर्मचारियों द्वारा की गयी त्रुटियों पर उनका स्पस्टीकरण लेकर अभिलेख पर रखना चाहिए।  प्रारम्भ में चेतावनी व्यक्तिगत पत्रावली से देनी चाहिये  किन्तु यदि कर्मचारी फिर भी अपने कार्य में सुधार नहीं करता है तब उसे दण्डित किया जाना चाहिए और उसके बारे में उच्चाधिकारियों को सूचित किया जाना चाहिये। 

१३. आपके निर्णयों में एकरूपता होनी चाहिए। इससे आपकी निष्पक्षता प्रमाणित होती है. सामान प्रकार के मामलों में सामान प्रकार के निर्णय संवैधानिक आवश्यकता है।  यदि परिस्थितियां भिन्न हैं तब भिन्न भिन्न निर्णय लिए जा सकते हैं। माननीय उच्चतम न्यायलय या उच्च न्यायलय के निर्णय को लागू करते समय निर्णय को पूरा पढ़ें और समस्त परिस्थितयों पर विचार करें। 

१४. सम्परीक्षा आपत्तियों से बचें।  अनेक मामलों में केंद्रीय विक्रय कर अधिनियम के अंतर्गत पंजीयन प्रमाण पत्र (फॉर्म - बी ) जारी करते समय फॉर्म- सी का प्रयोग त्रुटिपूर्ण ढंग से अनुमन्य कर दिया जाता है। व्यापारी इसका फायदा उठाता है किन्तु उसके विरुद्ध कार्यवाही संभव नहीं रह जाती है। कालांतर में सम्परीक्षा दाल द्वारा आपत्ति उठायी जाती है।  अधिक राजस्व निहित होने पर मामला पब्लिक एकाउंट्स कमिटी में पेश होता है जहाँ पर उच्चाधिकारिर्यों को त्रुटि करने वाले अधिकारी के दण्डित हो जाने के बाद भी शर्मिंदगी उठानी पड़ती है।  यही सब कर लगने से छूट जाने वाले मामलों में भी होता है। 

१५. कार्य करने में हड़बड़ी न करें। आप अर्ध न्यायिक अधिकारी हैं। राज्य सरकार का राजस्व सुरक्षित रखकर उसकी समय से वसूली आपका दायित्व है इसे धैर्य और निष्ठां के साथ पूरा करें।        

      

RELIGION IS BY PRACTICE

         किसी व्यक्ति का धरम उसके कृत्यों और आचरण से जाना  जाना चाहिए न कि उसके एक धर्म विशेष के अनुयायियों के परिवार में जन्म लेने से। अगर धर्म आजीवन जन्म से रहता तब -

(१) धर्म परिवर्तन संभव नहीं होता ; और 
(२) अधर्म या अधर्मी जैसे शब्द अस्तित्व में नहीं होते । 

RELIGION FOR PRACTICE : धर्म अनुशरण के लिए

यदि धर्म ग्रंथों के पन्नों पर प्रयोग का फरुआ न चलाया गया तब धर्म न रहकर एक काला आवरण रह जाएगा जिसके पीछे राम-नाम कहते हुए मानव नहीं निर्जीव शिला खण्ड होंगे।  ऐसी स्थिति में मैं अपने विशेषाधिकार अथवा अनाधिकार चेस्टा से प्रक्रिया को धर्म की निंदा करना या धर्म की मखौल उड़ाना आदि से ही सम्बोधित करूँगा।
फरुआ = फावड़ा, काला आवरण =black curtain, निर्जीव =Dead, inanimate object, विशेषाधिकार = Special reight, अनाधिकार = without any authority, चेष्टा =efforts. मखौल उड़ाना= To cut a joke

TRIBUTE TO A DEPARTED SOUL

        Few words in praise of a departed soul or shedding of some tears on sad demise of the deceased is not a tribute in true sense. If you really want that your prayers should be heard and graced by the Almighty, you, by keeping yourselves within your limits, should try to fill in, with all your abilities and capabilities, the vacuum which the cruel death has created. True and fruitful tribute to the departed soul lies in your creative contribution.  

CAUSE OF SORROWS ACCORDING TO THE GEETA

                Jeevatma ke sukh-dukh ka karana janma aur mrityu ka charka hi hai. In Shrimad Bhagvad Geeta, yoga ( Yuktha) refers to Union with God, the Supreme Power. When some jeevatma becomes free from bondage of birth and death, soul comes in union with the Supreme Soul i.e. the God.

                Chapter 12 of the Geeta deals with Bhakti Yoga. People on this earth worship God in His two forms, “saakaar” or "saguna" and “niraakaar” or "nirguna"  . Shloka 4 of chapter 12 of the Geeta tells about the Bhakti Maarga for those who worship God in His “niraakaar” form. Shloka 4 runs as “संनियम्येन्द्रियग्रामं सर्वत्र समबुद्धयः । ते प्राप्नुवन्ति मामेव सर्वभूतहिते रताः ॥”. Meaning of the Shloka is “Those who have restrained their senses, who are even minded everywhere, who are engaged in the welfare of all the beings, verily, they also come to Me”. Earlier shloka 3 runs as “ये त्वक्षरमनिर्देश्यमव्यक्तं पर्युपासते ।

सर्वत्रगमचिन्त्यं च कूटस्थमचलं ध्रुवम् ॥”. Both shlokas read together mean : 

              But those who worship the unchangeable, the inexplicable, the invisible, the omnipresent, the inconceivable, the unchanging, the immovable, and the formless impersonal aspect of God; restraining all the senses, even-minded under all circumstances, engaged in the welfare of all living beings, also attain God.

New Year Greetings

I wish all my friends a very very happy and prosperous New Year 2013. May God bless them all with all success.

Happy Life - 6

Mann is playful (chanchal) and stubborn (jiddi / adiyal) and it reaches anywhere within no time. If you want to be practical, it is essential to get control over your mann.

Happy Life – 5: Supreme Love

In this materialistic world, love of a mother for her child is considered to be supreme. I think that there are three reasons for this.

(1)    Mother’s love for her child is without expectation;

(2)  Mother’s pleasure or satisfaction lies in progress, pleasure or satisfaction of her child; and

(3)    Mother sacrifices her happiness for the happiness of her child.

A father’s love for his child can also be considered to be supreme only if his love too satisfies aforesaid tests but, for well known reasons, father’s love, even if it satisfies aforesaid three tests, cannot be equated with mother’s love. Love of a father for his child, where it satisfies aforesaid tests, can suitably be addressed as pure or true love of a father for his child.

In my opinion, where anyone claims that his or her love for anybody is pure or true love then his or her love should pass three tests referred to above.

Happy Life – 4

Sorry expressed with reluctant mind is meaningless. Likewise, forgiving with reluctant mind is also meaningless. Both of these leave cause for tension. We should remember that person expressing regret is an acceptor and person who forgives is a donor. We should not forget that exchange of sorry and forgiveness also earn a good relationship between the two.

Happy Life – 3

Do not lament on the death of your dear one but, within your limitations and abilities, try to fill in the vacuum, the death has created. This is the only true and fruitful tribute to the departed soul. 

Happy Life – 2

If you are annoyed with any of your elders simply because he / she has said something bitter to you then forget it remembering that elders have a right to scold you and likewise if you are annoyed with any of your youngers because he / she has said something bitter to you then forget it and forgive them remembering that he / she is ignorant.

Happy Life – 1

     If you want to maintain cordial relations with others then always think about doing good to others and –

(1) never remember your good doings to others howsoever big those might have been; and

(2) always remember and feel obliged for others good doings for you, howsoever small those might have been.

Persons of Divine and Demoniac Nature

      In chapter 16 of Shrimad Bhagvad Geeta (the Geeta), Lord Krishna tells Arjuna about divine and demonic features. A person who cultivates divine qualities is divine like and contrary to this a person who cultivates demoniac properties is like a demon. Shloks (verses) 1, 2 and 3 of chapter 16 of the Geeta run as follows:

    abhayam sattva-samsuddhir-gyaan-yoga-vyavasthitih

     daanam damasch yagyasch svadhyayasp tapa arjvam.

     ahimsa satyam aakrodhas tyagah santir apaisunam

     daya bhutesv aloluptvam mardavam hrir acapalam.

     tejah kshma dhrtih saucham adroho natimanita

     bhavanti sampadam daivim abhijatasya bharat.

Hindi Meanings: O Bharta Putra! Nirbhayata, atmshuddhi, adhyatmak gyaan ka anushilan, dan, atma sayam, yagyapaaayanataa, vedaadhyan, tapasyaa, saralataa, ahimsa, satyataa, krodhavihinataa, tyaag, shaanti, chhidranveshana mein aruchi, samast jivon par karunaa, lobhavihinataa, bhadrataa, lajja, sankalp, tej, kshamaa, dhairya, pavitrataa tathaa irshyaa aur respect ki abhilaasha se mukti- ye saare divya guna hain, jo daivi prakruti se sampanna devtulya purushon mein paaye jaate hain.

Meanings in English: O Arjuna! Fearlessness, pure heartedness, established in discrimination of spirit and matter by yoga, charity, self restraint,  performance of sacrifice, study of Vedic scriptures, austerity, uprightness, nonviolence, truthfulness, aversion to fault finding, compassion to all beings, absence of avarice, gentleness, modesty and determination, radiance, forgiveness, fortitude, purity, freedom from malice, absence of pride arise in one born of the divine nature.

In Shlok (verse) 4 of chapter 16 of the Geeta, Lord Krishna tells Arjuna about the properties of nature found in persons having demoniac nature. This verse runs as follows:

           Dambho darpo abhimaanasch krodhah paaryshyamev cha

              Agyaanam chaabhijaatasya paarth sampadmaasurim.

Hindi Meanings: hey Paarth! Dambha, darp, abhimaan, krodh, kathorataa tathaa ayaan – ye aasuri swabhaav waalon ke guna hain.

Meanings in English: Pseudo-religiosity, pretentious-pride, conceitful arrogance, anger, harshness and ignorance arise in one born of demoniac nature.

         In the verses next to verse 3 of chapter 16, Lord Krishna tells Arjuna in detail about the properties of persons of demoniac nature.

While describing properties of persons of divine and demoniac natures, words ‘arise in one born with ….’ have been used. This does not mean that a person born with demoniac nature cannot cultivate properties which can make him divine.

While describing properties of demoniac nature, Lord Krishna tells Arjuna about the three doorways of hell and asks him to abandon them. Shlok 21 (verse 21) of Chapter 16 runs as under:

      trividhim naraksyedam dwaaram naashanmaatmanah

      kaamah krodhastathaa lobhastsmaadetatrayam tyajet.

Hindi Meanings: Kaam, krodh tathaa lobh narak ke teen dwaar hai. Ye teenon aatma ke liye vinashkari hai. ateva inhein tyaag denaa chaahiye.

Meanings in English: The three kinds of doorways to hell are lust, anger and greed; therefore these three are so destructive to the embodied self must be abandoned.

In verse 24 of chapter 16, Lord Krishna asks Arjuna to understand the difference in between the karma and akarma and tells him to do the karma (as against akarma which is not to be done) so that he may improve himself.  This verse runs as under:

       tasmaachchaastram pramaanam kaaryaakaryvyavasthitau

       gyaatwaa shaastravidhaanoktam karm kartumihaarhasi.

Hindi Meanings: Isliye tumhein shaastron ke vidhaan ke ausaar kyaa karne layak hai aur kyaa karne layak nahin hai nishchit karke shaastron ki vidhi ke anusaar karma karna chaahiye.

Meanings in English: Therefore, the injunctions of the Vedic scriptures in ascertaining what should be done and what should not be done are your authority; knowing the ordinances of the Vedic scriptures as prescribed, you should perform actions in this world as a matter of duty.

               

As a writer of this post, I will request my friends that even if we cannot adopt divine properties, we can certainly abandon demoniac features.

CAUSE OF OUR SORROWS

In our life, unfulfilled expectations and desires are sole cause of our sorrow. When our expectations or desires are fulfilled, we feel satisfaction and happiness and when our expectations or desires are not fulfilled, we feel worried and become sad. For getting rid of sorrows, the only remedy is to get rid of expectations. There are three situations in which expectations arise.

(i)                When we do something and expect result;

(ii)              When we expect results from our loved ones; and

(iii)             When we are overpowered by superstitions.

Third situation can be avoided if we do not believe in superstitions. Second situation can be overpowered if we become neutral and limit ourselves to our duty towards our loved ones. This can be done by maintaining equal distance from our loved ones and all other persons in this universe. In other words, be equally attached to all. As it relates to third situation, it is difficult to overcome the situation but it is not impossible to overcome the situation.

Somebody may argue that if our act leads to our expectation then in order to avoid expectation we should not do the act (karma). But we cannot avoid act. Nobody can remain action less even for a single moment. When we sleep it is an act of sleeping, when we sit without moving any part of our body, it is an act of sitting idle. When we have thoughts in our mind, we are doing act of thinking. We can say that act is nothing but posture of body or mind. Thus we find that we cannot avoid act. Therefore, if we want to avoid first situation then we will have to avoid expectation. But since our act leads to our expectations, therefore to avoid expectations, we will have to forget what we have done.

Here I will narrate an incident which once happened in my life. Once I was going to railway station from my relative’s house in a town. I was walking on my foot. On the road side, there were many stalls of cloth. I wished to purchase a piece of cloth for a shirt from one of those stalls. I dropped at a stall and enquired about the cost and variety of a particular piece of cloth from the owner of the stall. The stall keeper told me about the selling price and quality and variety of the cloth. In the mean time another person came and stood aside me. He said that the cost told by stall keeper was too high and the shop keeper was cheating people. At much cheaper cost, the same cloth was available at big stores. He also quoted a price less than the price quoted by the stall keeper and said that if the stall keeper would have given me that piece of cloth at that price, then it would have been reasonable. Then I started walking. Then the stall keeper called me back and said that it was his first sale of that day and therefore, he was prepared to give me that piece of cloth at the price quoted by the other person. I purchased that piece of cloth. But when I bore the shirt and washed it after two days, I found that the cloth had been of inferior quality and the shirt could not be used second time. I felt shame on me as I felt that stall keeper had befooled me. From that day, I did not use that shirt but whenever I saw that shirt, it gave me lot of pain. Finally, in order to get rid of pain, I gave that shirt to a poor beggar. From that day, I did never feel pain because I had done away with cause of pain. 

What I mean to say is that we should perform all acts with our full capabilities and thereafter, should do away with all acts performed by us. We should do every act for our master. We all know that benefit of all acts done by servant goes to the master and servant is entitled only for his remuneration. We should think that God is our master and we are His servants. We work for our master on the condition that whatever He will give us, we will accept gracefully as His blessings. This is the only way to kill the cause of expectation. When we will sacrifice all our acts in the name of God and whatever we will get, we will not accept it as a result of my acts but as blessings of God, then cause of our expectations will be no more.

This is what Lord Krishna has told Arjuna in Shlok 47 of Chapter 2 of the Geeta. The said Shlok follows as under :

Karmanyevaadhikaraste maa phaleshu kadaachan,

Maa karmphalheturbhurma te sangoastvakarmani.

          Tumhein apanaa karm (kartavya) karne kaa adhikaar hai, kintu karm ke phalon ke adhikaari tum nahin ho. Tum na to kabhi apane aapako apane karmon ke phalon ka kaaran maano, na hi karma na karne mein aasakta hoao.

                          

Meanings: You have right to do your task (karma), but you are not entitled for fruits of karma. You neither admit yourselves the reason of result of your deeds nor be enamored or indulgent in not performing your deeds.

CAUSE OF ANGER

Friends !
         Before we analyze causes of anger, it seems logical to know about it. Anger is the general term for a sudden violent displeasure. Fury, indignation and rage may be thought close to anger. Rage is vehement anger. Indignation implies deep and justified anger, for example: indignation at cruelty or against corruption. Fury is rage so great that it resembles insanity. Anger causes resentment, exasperation, irritation, displeasure, infuriation, insanity and madness. A person in anger loses his thinking power and a person devoid of thinking power can go to any extent. Any right or wrong thing or act can be expected from him. Therefore, it is absolutely necessary to have control over anger.

On analyzing the behavior of human beings, we can classify human behaviors in following three broad categories:

(i) Persons who live balanced and peaceful life. These persons are knowledgeable persons. They are kind to all creatures. They are harmless creatures and are free from all types of vices. They have conquered their desires. They live ascetic life.

(ii) Persons who are ambitious and have lot of expectations and strong desires. They are always worried for results in their favor. They have strong feeling of attachment for their own. They are lustful, passionate and impulsive.

(iii) Persons who are lazy, who look (or behave like) mad and who have no control over their sleep. They are bullheaded. They believe in phantasm, delusion and illusion. Their acts suffer lack of knowledge.

We can assign each class a name. In holy Geeta, while addressing Arjun, Lord Krishna has referred to these classes of properties as Sato Gun, Rajo Gun and Tamo Gun. These properties have been referred to as properties of nature. At any moment, a person reflects properties of one of these classes in his acts. Properties of nature referred to in clause (i) above may be referred to as divine features. Properties of nature referred to in clause (iii) above may be referred to as devilish features. Properties referred to in clause (ii) above lie in between them.

At any moment in our life, we live one of three properties of nature, viz. sato gun, rajo gun and tamo gun (sat, raj & tam). We all know that particular type of behavior of a person is not permanent and everlasting. A person, who, at certain point of time, has been living tamo properties of nature, may behave as if he owns sato properties. Likewise, a person, who, at certain point of time, has been living rajo properties of nature, may behave as if he owns tamo properties. Sometimes, change in behavior is permanent. Person, who has been living properties of one class for a long time, can change his behavior for remaining span of his life. We have read story of Angulimala, the robber and murderer who later became a saint. We also know that Maharshi Valmiki, in his early period of life, had been a robber but in his latter life he became a great saint who composed the pious book Ramayana.

Feeling of anger is associated with Rajo gun. Person who cultivates sato property of nature has depth in his nature. Such person never gets excited. On analyzing the behavior of human beings, we find that anger arises on account of one of the following:

(i) A person has done something which we had not expected from him; or

(ii) A person has failed to perform any act as per our expectation.

Looking into the causes of anger, we can say that our expectations are sole cause of our anger. This feature is associated with rajo gun. In order to get rid of anger, we have to adopt sato gun. Person owning sato gun lives a balanced life. He has depth in his nature. He has no expectations. But in our modern life it is hard to believe that one can do without expectations. When we set our targets or goals and fail to achieve them, then what we feel is not anger. It is desperation. In this case we do not get excited. We do not lose our temper. But where we expect something from our others and they fail to deliver the desired result we get excited with anger. But we can avoid anger if we are kindhearted and we believe in forgiving. There may be cases where one may feel that his associate has done wrong deliberately. In such cases, it may be difficult but it is not impossible to avoid anger.

Suppose that your close associate does not follow your directions in performing a particular act but he / she acts on his / her own and by doing so spoils the wrath. This may be a reason of anger. But this can also be avoided by considering his / her ignorance. At one place, he / she does not know that he / she is expected to obey you and at the same time he / she does not know the proper way of performing the act. On account of his / her ignorance, he /she deserves sympathy. He / she must be forgiven.

Mahatma Gandhi has rightly said “Hate the sin not the sinner”. It is also believed that “Love the sinner, hate the sin” is a saying from holy Bible. Readers will forgive me if I am wrong. I am totally in favor of the saying “hate the sin not the sinner”. My view is that sinner commits wrong because he / she is ignorant about the sin. Sinner does not understand that it is wrong to commit a sin. He / she does not know that he / she should abstain from committing a sin. Therefore, he / she deserves sympathy. In stead of showing our anger, we should feel pity on him /her.

Unfair assessment of capabilities of our associate may be another cause of anger. Sometimes, we do not assess the capability of a person and expect him to do a certain act. If performance requires A grade knowledge but the performer possesses B grade (lower than A grade) knowledge, then we should not expect that performer will do the act properly. Similarly, an act done by a child should not be evaluated by comparing it with the act performed by a young person. We should give margin for short experience and lack of knowledge. If we expect then we should expect and we should assess the result considering these aspects.

Lack of our tolerance limit may be another cause for anger. In order to avoid anger, we should -

(i) avoid expectations and if those cannot be avoided then they should be based on fair assessment of capabilities of the person from whom we expect;

(ii) enlarge our tolerance limit;

(iii) cultivate habit of forgiveness.

We are human being and we have been blessed with enormous power to fight evils. Lord will not forgive us if we do not use these powers in improving our nature.

Immortal Things in Mortal Lives: THE MANN

Immortal Things in Mortal Lives: THE MANN