Swami on Leadership

[Guest guest]

Truth. The unified _expression of these three – body, mind and Atma-is called

Sath-Chith-Ananda. “Sath” is that which Is. The principle which enables one to

comprehend the physical, the mundane, the supramundane, and the scientific, is

called “Chith”. When “Sath” and “Chith” come together, there is “Ananda”

(bliss). This what a human being experiences through the body. Man is a

manifestation of Sath-Chith-Ananda. If, instead of experiencing this unity,

man is concerned only about the body, he descends to the animal state.

Animality is the state in which the body is not associated with the mind or the

Atma. When the mind is not bound to the Atma or has no comprehension of its

relation to the Atma, it runs demonic by its subjection to the body. The Atma

always remains divine, without any association with the body or the mind. But

the total human personality becomes manifest only when there is

harmonious unity between body, mind and the Atma. If any individual is asked

what he desires most, he will say “I wish to live long comfortably”. But if

people are asked further what they mean by comfort (sukham), most persons will

have no clear answer. Many imagine that they must acquire wealth and enjoy all

kinds of comforts to be happy. But true happiness does not consist in these.

Happiness is also equated with living as one likes-“Svechcha”,-moving about

freely, doing as one pleases and spending one’s time in feasting. This is not

real “Svechcha”. The term “Svechcha” consists of two words: Svaa + Ichcha.

“Svaa” represents the Atmic principle “Ichcha” means “wish” or “desire”. Real

freedom implies reverence for the Self (Atma) and experiencing the bliss of the

Self. One who has no faith in the Self allows egoistic conceit (Ahamkara) to

grow and courts ruin. Conceit is the root of all evil. Adherence to Truth,

control of the senses, equanimity (santhi), forbearance and compassion are like

five life-breaths for man. If these five life-sustaining qualities are to

sanctify man’s life, it is essential to maintain purity in thought, word and

deed (“Trikarana Suddhi”). In addition, one aspiring to be a leader has to

possess three types of knowledge: First self-knowledge (that is, knowledge of

his strengths and weaknesses). Two; knowledge relating to his field of work.

Three; knowledge of the social environment. A good leader has to possess what

may be called individual (or personal) character and national character. Only

such persons can become ideal leaders. Giving up selfish interests, eschewing

totally ideas of “mine” and “thine”, the true leader should be dedicated to the

welfare of all and uphold the reputation of his country. On all occasions he

should march in front rather than issue orders from the rear. He should set the

example by his actions. The world needs today leaders who be

guides in action. Only the person who practices Sathya, Dharma, Santhi, Prema

and Ahimsa (Truth, Righteousness, Peace, Love and Non-Violence), experiences

joy therefrom and shares that joy with others, can be called a leader. In

addition to these qualities, a good leader should be selfless and be imbued

with the sprit of sacrifice (Thyaga). He should have only the people’s welfare

at heart and seek to win their approbation by his service. He must be prepared

even to make the supreme sacrifice for the sake of the people. A leader is one

who gives all ideas of possessiveness, strives only for the well-being of

society and hold himself forth as an ideal human being. (December 1993)

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