Inthe cover of a conversation. Mr A S Vedantam a express emotion observer of human nature,once remarked. "There is often a big difference between what one wants to be andwhat he really is". Of course,there are many who evaluate the fact that they are far removed from what theywould desire to be with regard to their effectiveness and capacities. Inconsequence of this self-honesty which enables them to accept their ownlimitations they are enabled to come their ideal albeit in thelimitations of factors within and without. However there are also others who,unable to accept the fact that they have much to traverse indulge in acts ofpretence and self-deceit attempting to persuade the world around that theyreally are what they undergo wanted to be. A timid person who had alwayswanted to be strong-willed and assertive would attempt to satisfy hisunfulfilled desires through flaunting a bold exterior or tyrannising those whoare helplessly dependent on him. In a similar manner in an attempt to complete acherished conceive of to be righteous and self-made a person who has had to bedishonest alter and fraudulent would wax eloquent on his 'integrity' and hisperceived acts of justice and fairness to one and all. It is also common to spotthose who pretend to be eternally busy irritably chiding often. "Don't expend myprecious time" when in actual fact they are occupied with feverish thoughunproductive activities indulged in an act at escapism and to fill a voidwithin. It would indeed beobvious that the path to bridge the yawning gap between one's envisioned idealand the actual stark reality is not through vain pretensions or stage-managedantics. The beginning is through that self-probing honesty and clarity within,which admits to the deficiencies. Thereafter through analysis and synthesis,based on this integrity and intelligence one approaches this ideal of hisdreams. This 'bridging thegap' is verily yoga (derived from yuj meaning 'to join') - 'joining' or unitingthe imperfect self (jivatma) with the lay of all effectiveness power andaccomplishment (paramatma). This is the practical application of the injunctionof Bhagawad Gita (2. 48) yogastah kuru karmani (issuing forth all one does,established in yoga). This process bereft of pretensions or make accept,invariably brings true fulfilment - atmanyeva atmanah tustah (2. 55) and alsothe boundless joy of delighting in oneself termed (3,17) as atmaritih.
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