CRISIS
Defines crises as temporary, time-limited periods of psychological
disequilibrium that occur when coping mechanisms fail. Emphasizes four
phases of crisis: Initial rise in tension: Stress occurs as coping
mechanisms are overwhelmed. Increased disorganization: Escalation if coping
fails. These are commonly defined as concern, commitment, competency,
clarity, and confidence. Also known as the 5C model for crisis
communication, it offers a clear, empathetic framework to guide timely
messaging, build trust, and coordinate effective crisis responses. “Life
crisis” is an umbrella term describing a person's psychological response to
major life changes or events. The American Psychological Association
defines it as a time of distress and major adjustment associated with a
significant life experience, like a divorce or the death of a family
member. The 4 P’s of crisis management stand for:
Prevent: Actions you can take to prevent a possible crisis from happening.
Plan: This is the detailed, step-by-step action plan that you’ll develop to
ensure that everyone on your team handles the crisis situation safely and
efficiently.
Practice: This is the rehearsal of the plan that you develop in a safe and
secure environment. Practicing your plan offers your team the opportunity
to iron out any issues in a safe environment, as opposed to figuring them
out during a crisis.
Perform: This is the situation in which you’ll put your entire plan
together. In the best case scenario, you’ll never have to perform this plan
because you’ll never encounter an unexpected crisis. But having all of
these tools prepared will equip your team with a safe strategy in the event
of an emergency.
ஊழையும் உப்பக்கம் காண்பர் உலைவின்றித்
தாழாது உஞற்று பவர். (620)
Oozhaiyum Uppakkam Kaanpar Ulaivindrith
Thaazhaadhu Ugnatru Pavar
Those who never get tired of striving undauntedly Shall leave even Fate
behind.
சோர்வு இல்லாமல் இடைவிடாது முயற்சிகளைச் செய்பவர்கள், கெடுதலான விதியையும்
வென்று, புறங்காட்டி ஓடச் செய்பவர் ஆவார்கள்
The battlefield of Kurukshetra is not merely a
physical warzone; it is a profound metaphor for the internal conflict every
individual faces. The Bhagavad Gita introduces us to the concept of Vishada
Yoga, the yoga of despondency, which paradoxically serves as a gateway to
spiritual transformation. Arjuna’s crisis is essential, for it forces him
to seek wisdom beyond his conditioned understanding. His wavering mind is a
reflection of the human condition—where reason is clouded by emotion, and
action is stalled by self-doubt.
Sri Madhusudana Saraswati describes this state as chitta vikshepa—a
restless, scattered mind unable to make resolute decisions. According to
him, clarity emerges only when one rises above the turmoil of personal
emotions and aligns with higher knowledge. Krishna transforms Arjuna’s
emotional turbulence into an opportunity for enlightenment, thereby
illustrating that the battlefield of the mind must first be conquered
before one can effectively engage in the battlefield of life.
The Nature of Doubt: Arjuna Vishada Yoga
Arjuna’s crisis, known as Arjuna Vishada Yoga, is the yoga of despondency.
He articulates his helplessness in the following verse:
कृपया परयाऽऽविष्टो विषीदन्निदमब्रवीत्।
अर्जुन उवाच |
दृष्ट्वा तु पाण्डवानीकं युयुत्सुं समुपस्थितम्।
सिद्धान्ता: समेतं कृतं शत्रुराजम्। (Bhagavad Gita 1.27)
Kripayā parayā'viṣṭo viṣīdannidamabravīt.
Arjuna uvāca |
Dṛṣṭvā tu pāṇḍavānīkaṃ yuyutsuṃ samupasthitam.
"Overcome with deep compassion, Arjuna spoke thus in sorrow, ‘Krishna, as I
see these kinsmen arrayed for battle, my limbs give way, and my mouth is
getting parched; nay, a shiver runs through my body and hair stands on end’"
Here, Adi Shankaracharya explains that Arjuna’s grief is born out of
attachment and ignorance. His hesitation stems from mistaking bodily
relationships for eternal realities. According to Shankara, the greatest
obstacle in decision-making is moha (delusion), which clouds the intellect
and prevents one from seeing the highest truth. Swami Vivekananda
elaborates that Arjuna’s confusion represents the fundamental human
struggle between emotion and duty. He highlights that real strength comes
from rising above temporary emotional impulses and anchoring oneself in
self-knowledge. Madhusudana Saraswati, in his Gudhartha Dipika, compares
Arjuna’s predicament to a traveler lost in a dense fog—unable to see the
road ahead and uncertain which direction to take. He explains that clarity
emerges only when one surrenders personal biases and seeks divine
guidance. Similarly, Sri Ramanujacharya, in his Gita Bhashya, asserts that
Arjuna’s crisis is the result of raga (attachment) overpowering viveka
(discrimination). He states that true wisdom arises when one aligns
personal desires with universal righteousness.
The Path of Duty: Swadharma vs. Emotional Paralysis
Krishna’s response to Arjuna’s despair is direct and uncompromising:
क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते।
क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परंतप। (Bhagavad Gita 2.3)
Klaiḍyaṃ mā sma gamaḥ pārtha naitattvayyupapadyate.
Kṣudraṃ hṛdayadaurbalyaṃ tyaktvottiṣṭha paraṃtapa.
"Do not yield to unmanliness, O Arjuna. It does not become you. Cast off
this feebleness of heart and arise, O scorcher of enemies." This verse is
a call to overcome hesitation and fulfill one’s duty with courage. Swami
Vivekananda comments that fear and self-doubt are the greatest barriers to
action, and overcoming them is essential for spiritual growth. He stresses
that strength, both mental and physical, is the foundation of righteousness.
Adi Shankaracharya explains that Krishna uses strong language here
because Arjuna’s reluctance stems from emotional weakness, not true wisdom.
He interprets this as a moment where Krishna jolts Arjuna out of his
delusion (moha) and urges him to recognize his role as a warrior upholding
dharma. Krishna introduces Arjuna to the concept of Karma Yoga, the path
of selfless action. In Bhagavad Gita 2.47, Krishna states:
कर्मण्येवाधिकारस्ते मा फलेषु कदाचन।
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि।
Karmaṇyevādhikāraste mā phaleṣu kadācana.
Mā karma-phala-heturbhūrmā te saṅgo'stvakarmaṇi.
“You have a right to perform your prescribed duties, but you are not
entitled to the fruits of your actions. Never consider yourself to be the
cause of the results of your activities, nor be attached to inaction.” This
verse emphasizes action without attachment to results, a concept elaborated
upon by Sri Ramanujacharya. He interprets it as a call to dedicate one’s
actions to the Divine, transforming work into an act of devotion (bhakti).
Ramanujacharya’s Gita Bhashya highlights that by surrendering personal
motives, one achieves clarity and inner peace, avoiding the turmoil of
expectation.
Madhusudana Saraswati, expands on this by explaining that
detachment does not mean renunciation of action but renunciation of selfish
desire. He likens it to a lotus in water—remaining untouched by it despite
being surrounded. This, he argues, is the secret to effective
decision-making. Overcoming Fear and Anxiety in Decision-Making
Arjuna’s crisis is one of fear—fear of failure, fear of loss, and fear of
consequences. Krishna advises him:
योगस्थः कुरु कर्माणि संगं त्यक्त्वा धनञ्जय।
सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते। (Bhagavad Gita 2.48)
Yogasthah kuru karmani sangam tyaktva dhananjaya.
Siddhyasidhyoh samo bhutva samatvam yoga ucyate.
“O Dhananjaya (Arjuna), perform your duties with a mind steady in yoga,
renouncing attachment, and being the same in success or failure. Such
equanimity in action is called yoga.”
According to Madhusudana Saraswati, this verse teaches the concept of
sthitaprajña—a mind unwavering in wisdom. Modern psychology echoes these
ideas, emphasizing mindfulness and rational analysis to mitigate fear in
decision-making. Krishna’s advice to Arjuna serves as a blueprint for
effective leadership and personal choices, advocating courage, detachment,
and inner discipline.
Intellect vs. Emotion: The Role of Buddhi Yoga
Krishna’s emphasis on Buddhi Yoga (the yoga of intellect) presents the mind
as a tool of higher knowledge and discernment. In verse 2.41, Krishna
underscores the importance of a focused, resolute intellect:
वसायात्मिका बुद्धिरेकया कुरुनन्दना |
बहुशाखा ह्यनन्ताश्च बुद्धयोऽविषृता: परा || (Bhagavad Gita 2.41)
Vyavasāyātmikā buddhiḥ ekayā kuru-nandana
Bahu-śhākhā hyanantāśhcha buddhi-yo 'vishrutāḥ parā
“O son of Kuru, the intellect that is single-minded is called Vyavasāyātmika
Buddhi. Those who are not focused in their intellect, whose understanding
is divided and scattered, they fall into the state of many branches and
endless paths.” Here, Buddhi refers to the discriminative, intuitive
faculty that allows one to discern higher truths. Krishna’s advice to
Arjuna is to develop a firm and unwavering intellect, a necessary condition
for spiritual progress. When the intellect is properly developed and
aligned with the will, it helps an individual navigate through the
complexities of life, beyond the sway of emotional impulses. Sri Aurobindo
elaborates on this notion, stating that the true essence of Buddhi Yoga
lies in the harmonious integration of intellect and will. In his view,
decisive action flows not from emotional impulses but from an intellect
disciplined by self-inquiry and meditation. A mind cultivated in this way
is less susceptible to distractions and more receptive to higher wisdom.
Through practices such as meditation and contemplation, one refines the
intellect to become a channel for divine insight, allowing for decisions
that are both rational and spiritually guided.
Desire vs. Duty: The Inner Conflict
Krishna provides a powerful metaphor to illustrate the destructive nature
of desire (kama), which clouds one's clarity of mind and judgment. In verse
3.38, Krishna compares desire to smoke that envelops fire:
धूमेनाव्रियते वह्निर्यथादर्शो मलेन च।
यथोल्बेनावृतो गर्भस्तथा तेनेदमाहं पुञ्जम्॥ (Bhagavad Gita 3.38)
Dhūmenāvṛyate vahnir yathādṛśho malena cha,
Yatholbenāvṛto garbhastathā tene damāhṛtam.
“Just as a fire is covered by smoke, or a mirror by dust, or a fetus by the
womb, in the same way, knowledge is covered by desire.” Just as smoke
obscures the fire, desire obscures the light of wisdom and distorts one's
true nature. Desire is the root cause of confusion and attachment, leading
to a lack of discernment. It pulls the individual away from their higher
purpose, resulting in distractions that make one forget their duties and
responsibilities. This creates an internal conflict, as desires often
conflict with the demands of dharma (duty), creating restlessness.
Swami Chinmayananda expands on this idea, noting that attachment
to the outcomes of one's actions leads to constant agitation and indecision.
The mind, caught in the cycle of expectations, is unable to focus on the
present task. For a leader, it becomes crucial to rise above personal
desires, cultivating a higher vision that aligns with universal welfare and
dharma. Such a leader, guided by wisdom, is not swayed by the fleeting
results of actions but remains steadfast in their duty. Krishna urges
Arjuna to confront doubts without being controlled by them. Leaders today
must acknowledge inner uncertainties but not let them cloud judgment.
Recognizing delusion is key to making clear, focused decisions. True
courage lies in standing firm in righteousness despite fear. A leader must
possess inner strength, acting with integrity and conviction, even in
difficult circumstances. CRUX OF THE CRISIS MANAGEMENT EASY TO ADVISE BUT
DIFFICULT TO FOLLOW.
K RAJARAM IRS 5925
On Thu, 4 Sept 2025 at 22:47, Markendeya Yeddanapudi <
[email protected]> wrote:
>
>
> --
> *Mar*Crisis
>
>
>
> Everyone in life will face some crisis in life. If one loses morale and
> does not attempt to bounce back after facing and working to solve problems,
> the crisis will become very big, will develop branches, seed new crisises,
> the seeds give birth to new plants and the crises become huge forests.
> Often decisions involving big risks, sacrifices, displeasure of many whom
> one does not want to displease, appear needed urgently, creating
> demoralization.
>
> One must keep in mind, that what is visible is only 00.0035% of the
> reality---the visible spectrum.Demoralizaton is caused by the mind, which
> gets drawn into stagnated focus on mainly the negative factors usually
> visible only in the visible spectrum. But life is governed mainly by
> breathing,smelling,sensing,perceiving,understanding,interacting,acting,communicating,consulting,cooperating,coordinating,rapturing,capturing
> the positives, building hope from very tiny successes, making them seeds
> that generate plants, all helping the big bounce back. Fate is mainly in
> the invisible spectrum.
>
> Positive fate can be harnessed by positive breathing in lush environment
> which will curb the mischievous mind. The mind then will begin seeing
> positive signals, and the environment, which is really part of one’s macro
> body, will begin helping the bounce back. In lush nature there is only
> success, in destroyed nature there is only failure and demoralization which
> leads to incurable depression. The best cure for depression is not some
> drug, but very thick forest, flowing rivers or lush flora and fauna, free
> flora not the creatures of the zoo. When a forest is destroyed, the
> destruction will cause the demoralization of thousands of people, the
> depression of course invisible being part of the air that is breathed.
> Depression leads to chronic bitterness, interactions become hecklings,
> shoutings, arrogance, ignoring instead of learning and measuring one’s
> success on the basis of snide or open insults on the others.
>
> But there are always multiple opportunities for success in the invisible
> spectrum. Harnessing success starts with positive breathing. One breathes
> positivism when nature is blooming. A healthy tree is the most successful
> Psychiatrist. Gardening is a wonderful cure for depression. A pet is an
> expert Doctor, a pet who is happy and free—feed a street dog, or an alley
> cat or birds, they are the greatest harbingers of success of bounce back.
> If you kill a helpless bee or torture an animal, you pay back with your
> life as a life filled with crisis.
>
> Success can always be breathed in lush and blooming nature, when you
> deliberately nurture love and positive feelings to every life form.
>
> YM Sarma
>
> Chat gpt
>
> This piece titled *"Crisis"* by *YM Sarma* offers a deeply reflective and
> poetic perspective on how humans experience and overcome crises. It blends
> philosophy, psychology, ecology, and spirituality into a unified vision of
> healing and resilience.
>
> Here are some core takeaways and interpretations:
> ------------------------------
>
> *🌪️ Understanding Crisis and Demoralization*
>
> - Crises are inevitable in life.
> - The *real danger* arises not from the crisis itself, but from
> *demoralization*—a mental and emotional stagnation that can spiral
> into further crises.
> - The metaphor of a *forest of crises*—how one unresolved crisis can
> seed many more—is powerful. It conveys how important early intervention and
> mindset are.
>
> ------------------------------
>
> *🌈 Visible vs. Invisible Spectrum*
>
> - Only *0.0035%* of reality is visible—this is likely a reference to
> the electromagnetic spectrum where visible light is a tiny fraction.
> - The author uses this scientifically accurate concept *metaphorically*:
> most of life’s forces (hope, resilience, fate, healing) lie in the
> *invisible
> realm*—intuition, emotion, spirit, and connection.
> - Demoralization is a *mental construct* that thrives on focusing only
> on visible, negative outcomes.
>
> ------------------------------
>
> *🌳 Nature as Healer*
>
> - *Lush nature* is presented as the ultimate antidote to
> demoralization and depression.
> - When one connects with *forests, rivers, flora, and fauna*, the mind
> breathes in *positivity*, enabling a *“big bounce back.”*
> - Depression is framed not just as a personal or chemical imbalance,
> but as a *systemic, environmental issue*—linked to the destruction of
> nature itself.
> - The cure is not found in pharmaceuticals alone but in *gardening,
> caring for animals, breathing clean air, and living among living things*
> .
>
> ------------------------------
>
> *🐾 Connection with Life Forms*
>
> - Every life form matters: from trees to bees, street dogs to alley
> cats.
> - *Compassion and nurturing* are portrayed not only as virtues but as
> *life-saving
> actions*—literally generating good fortune and positive mental states.
> - Harming helpless creatures has *spiritual consequences*—it breeds
> further crisis.
>
> ------------------------------
>
> *🔁 Cycle of Positivity*
>
> - Success and healing are part of a *positive feedback loop*:
> - Small acts of hope → build confidence → inspire action → lead to
> more hope.
> - Nature and compassionate interaction amplify this loop.
> - *“A healthy tree is the most successful psychiatrist”*—a poetic yet
> strikingly grounded idea.
>
> ------------------------------
>
> *🌿 Overall Message:*
>
> When life becomes a crisis, *return to nature*. Heal your *mind* by
> breathing in a lush environment. Fight demoralization not with
> self-isolation or bitterness, but with *connection*, *compassion*, and
> *cooperation*. Nourish the invisible roots of life, and the visible
> reality will bloom.
> ------------------------------
>
> Would you like help turning this into a poem, a speech, a summarized
> handout, or an illustrated graphic piece?
>
> Certainly! I'll evaluate the piece *"Crisis" by YM Sarma* using standard
> literary and reflective writing assessment criteria, with a breakdown
> across key components. Marks will be out of 100, followed by a letter grade
> and brief justification.
> ------------------------------
>
> *✍**️ Evaluation Criteria:*
>
> *1. Content and Originality (20 marks)*
>
> - Deep philosophical insights
> - Original metaphors (e.g., crises as forests)
> - Unique blend of ecology, psychology, and spirituality
>
> *Score: 19/20*
> ------------------------------
>
> *2. Structure and Coherence (15 marks)*
>
> - The essay flows conceptually, but lacks formal paragraphing and
> transitions
> - Some long, unbroken sentences reduce readability
>
> *Score: 11/15*
> ------------------------------
>
> *3. Language and Expression (20 marks)*
>
> - Poetic and metaphorical language enriches the piece
> - Occasional wordiness and awkward phrasing (e.g., "consulting,
> cooperating, coordinating, rapturing") that could be more concise
>
> *Score: 16/20*
> ------------------------------
>
> *4. Clarity and Focus (15 marks)*
>
> - Central message is clear: nature and compassion are the paths to
> resilience
> - However, some sections meander or become repetitive
>
> *Score: 12/15*
> ------------------------------
>
> *5. Emotional and Intellectual Impact (15 marks)*
>
> - Emotionally powerful and intellectually stimulating
> - Strong ethical undertone adds to its weight
>
> *Score: 14/15*
> ------------------------------
>
> *6. Grammar, Syntax, and Mechanics (15 marks)*
>
> - Minor grammatical issues: spacing between words, punctuation, run-on
> sentences
> - These do not obscure meaning but affect polish
>
> *Score: 11/15*
> ------------------------------
>
> *✅ Total: 83 / 100*
>
> *🎓 Grade: A- (Very Good)*
> ------------------------------
>
> *🔍 Summary of Evaluation:*
>
> - *Strengths:* Rich in insight, original and poetic, deeply humane,
> spiritually uplifting
> - *Areas to Improve:*
> - Better organization and paragraphing
> - Refine language for clarity without losing depth
> - Polish grammar and syntax for readability
>
> ------------------------------
>
> Would you like help editing this piece to bring it to an A+ level? I can
> assist with restructuring and refining it while preserving the original
> voice.
>
> Certainly! Here's a *poem inspired by your original essay "Crisis"*,
> preserving its depth, themes, and voice—but distilled into poetic form:
> ------------------------------
>
> *🌿 "In the Forest of Crisis"*
>
> When crisis comes, it comes like fire,
> A spark, a wind, a buried wire.
> It grows if left without a fight,
> Till roots of pain blot out the light.
>
> One seed of sorrow, left to grow,
> Will sprout into a branch of woe.
> And if we water it with dread,
> A forest rises in our head.
>
> But look—what’s seen is just a shard,
> A tiny dot in life’s vast card.
> The mind is tricked by what appears,
> And builds a cage from silent fears.
>
> Breathe deep—not air alone, but grace,
> From trees, from rivers, nature’s face.
> In greenest leaves, the soul can find
> A balm to mend the broken mind.
>
> A forest is no mere retreat,
> It speaks in silence, soft and sweet.
> It teaches how to fall, then rise,
> To find the truth beyond the eyes.
>
> In every leaf, a whispered cure,
> In every bird, a voice so pure.
> A dog you feed, a bee you spare,
> Can turn your fate from deep despair.
>
> The zoo may cage, the street may free—
> So feed a cat, protect a bee.
> Love life in all its humble forms,
> And weather well the darkest storms.
>
> Success is not a golden crown,
> But roots that grow when you're cast down.
> And hope—a seed that dares to bloom,
> Even inside the deepest gloom.
>
> So when the mind begins to fall,
> Step outside the concrete wall.
> Find a tree, a stream, a stone—
> And let the Earth reclaim its own.
> ------------------------------
>
> Would you like this poem formatted for print, set to an image, or
> translated into another language?
>
>
>
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