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THE FAMILY AND THE NATION
wherein real transformation of our inner consciousness takes place. This requires a practical approach. Whatever man listens to and reads, affects only his conscious mind. It does not lead to his transformation. For transformation to happen, a person has to delve into the layers of the subconscious mind. Memory, feeling and emotion are all stored in the subconscious mind. Transformation is possible only when ideas and thoughts reach that level. In essence, we can say that books can take a person to the elementary stage of transformation; they cannot go beyond that. In order to take thoughts to the periphery of our subconscious mind, we need to deepen the concentration of the meditating mind to a state where thoughts disappear. A wilful and sustained effort is essential for this transformation.
AN ACT OF VOLITION In the Upanishads, three steps of inner transformation are described. These are learning (sravana), practice (manana), and realization (nididhyasana). The Agamas mention five steps for the process of inner transformation: learning (sravana); knowledge (jnana); discernment or elucidation of right and wrong (vijnan viveka); abandonment of what is wrong (pratyakhyana); and self-restraint (sanyama). In our view, the best means to bring about a change in the attitudinal tendencies of human beings are two-fold, namely education (shiksha) and righteousness (dharma).
Why is it that even educated people remain unchanged, emotionally crude and bereft of compassion? Why do ethical values elude them? Why are even those studying Dharma insensitive and unaware? This has led to a situation where both Dharma and education are being doubted for their ability to transform human nature. The reason is that both these fields can bring about only an incomplete transformation. Through education, students are told what
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