Akhandjyoti-englishjul_aug04

Volume – 2 Issue – 4 July – Aug. 2004 Date of Publication : 01.07. 2004

FOUNDER - PATRONS Pandit Shriram Sharma Acharya Mata Bhagwati Devi Sharma

Annual Subscripition: India – Rs. 60/Abroad – Rs. 600/-

CHIEF EDITOR Dr. Pranav Pandya

Experiencing O® O® is the principal Divine Sound. It is Supreme source of music. All the musical notes of Nature are interwoven in it. The chirping of birds sitting on the trees, the peaceful atmosphere of high mountain peaks, the melodious sound of waterfalls, the whistling sound of winds blowing past the trees, the roaring sound of ocean waves, the thundering sound of clouds – the essence of all these is hidden in O®. O® is the seed of alphabets / words / syllables. All the words emerge from it and all of them get merged into it. Not only Vedas but also the Bible and other scriptures are the manifestations of O®. Gita and Gayatri too have emerged out of it. That is why Vedas say “One who has realized the essence of O®, nothing remains to be realized by him.” Bible too repeats the same truth when it says: “In the beginning was the word; and the word was with God; and the word was God”. Everything in this universe has been created by that primordial Sound. O® is the seed of this wonderful creation. It is the Supreme source of all kinds of energies. All the currents of energies responsible for sustaining and maintaining this vast universe originate from O®. That is why Upnishads say that everything in this world has emerged out of O® and everything will merge back in O®. All the mysteries from the subtlest to the most gigantic are hidden in this O®. O® is the Supreme symbol for meditation. All the mysteries are unraveled by meditating on O® and the imprisoned splendors within ourselves get released. O® is hidden within everyone but it is veiled by our ego-centered ignorance. As soon as imprisoned splendor of O® is liberated, all suffering gets transformed into bliss. This liberation is possible through meditation. It is through meditation and Gayatri Sadhana that the seed of O® is nurtured, sprouts up and grows into the tree of self-awakening. Then it no longer remains the subject of scriptural discussion but a concrete undeniable experience. Akhand Jyoti July-Aug. 2004

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CONTENTS 1.

Amrit Chintan: Experiencing O® ........................................................................................... 3

2.

From Chief Editor’s Desk: Guru Poornima to Shravani Parva: A specially auspicious period for Sadhana................................................................ 5

3.

Learn order and organization from the world of nature..................................... 7

4.

Teachings of Upnishads (Vedant)..................................................................... 11

5.

On the auspicious occasion of Guru Poornima (July2, 2004): Meeting a Satguru: An act of divine grace....................................................... 16

6.

Vastu Shastra: An established science – IV Ideal position of kitchen in your house............................................................. 20

7.

Improve your self-confidence........................................................................... 24

8.

Words of Peace Pilgrim..................................................................................... 26

9.

The subtle determinators of human personality................................................. 28

10. Health Tips: Your health: Guidelines from Ayurveda – VII.................................................. 31 11. The message of the Himalayas.......................................................................... 35 12. Only The Rishi Vision of life will solve the environmental crisis.................... 37 13. The Wonders Of Neuro-chemicals.................................................................... 40 14. My Life: Its Legacy and Message – 9 Carnal mind defeated – The soul triumphed..................................................... 44 15. Amrit Vani : Lord Shiva and the philosophy of His devotion............................................... 47 4

Akhand Jyoti July-Aug. 2004

From Chief Editor’s Desk :

Guru Poornima to Shravani Parva: A specially auspicious period for Sadhana Generally the one-month period between Guru (Vyas) Poornima and Shravani (Raksha Bandhan) Poornima is considered particularly propitious in our tradition for undertaking intensive sadhana towards inner cleansing and soul upliftment. This year (Samvat 2061) it is doubly auspicious as this period extends over two months as, instead of the normal one, there are two Shravan’s months (Adhik maas) due to periodic adjustment of our Lunar Calendar with a view to bring it in adjustment with the Solar Calendar. Guru Poornima falls on 2nd July and Shravani Poornima on 30th August (a period of 60 days). While Guru Poornima is the Parva for renewal of the disciple’s pledge of rededication and conscious consecration to the Divine Teacher’s guidance; Shravani Parva reminds the seeker that the real purpose and aim of human life is Self Realization. Shravani Poornima is also observed as Raksha Bandhan; when brothers and sisters solemnly renew the bond of their pure relationship of unconditional love and reminds us of the sacredness of selfless relationship. For Gayatri Pariwar Parijans this year’s Vyas and Shravani Parvas are of very special significance, as we are starting one-year worldwide Silver Jubilee celebrations of Brahmavarchas Shodh Sansthan, which was formally inaugurated 25 years back by the then Governor of Uttar Pradesh, Sri G.D. Tapase on June 5, 1979 in the august presence of Gurudev and Vandaniya Mataji. While speaking on the occasion, Gurudev had prophesied that this unique center of research for the integration of science and spirituality will be the nursery for preparing spiritually surcharged leaders of the coming Golden Era of the 21st Century – when humanity will be knit together by lifeaffirming spirituality – manifesting universal Love, Peace, Understanding and Goodwill. We have selected 60 cities / towns in India for intensive dissemination of the Mission’s message through specially selected teams of Senior Sadhaks of Gayatri Teerth, Shantikunj – accompanied by groups of students of our Dev Sanskriti Vishwavidyalaya. We are also organizing similar programs abroad in USA, Canada, Britain, Russia, Australia, South Africa, etc., targeting the NRIs in these countries – especially the youth and intellectual elites. Today Indian youth is more and more becoming a global citizen. It is of utmost importance to inspire and imbue them with the Mission’s life transforming vision of universal brotherhood of awakened soulsthrough living demonstration of integration of material science and spirituality. It is

the youth who are the Hope of India and the World. It is they who will make the decisive contribution towards bringing about a revolutionary transformation of consciousness in humanity. The salutary impact of the Indian spiritual insights are already visible through the increasing interest being evinced by the world at large in Yoga, Dhyan, Holistic Healing, Ayurveda, integration of body-mind-soul energies for leading fulfilling lives. That is why Gayatri Mission will concentrate on reclaiming and awakening the souls of the youth in India and abroad. They will be the real torchbearers of the integrative vision of India inside the country and abroad. Here at Shantikunj we have prepared two sets of moral and ethical education curricula for children of age groups 8-13 and 13-18, which will be formally released for circulation in India and abroad in July 2004. We fervently hope that parents / guardians / teachers will adopt these publications for inculcating ennobling values of conduct and character in their wards by regular impartation – if not daily at least on two week-end days. Sri Aurobindo has said – All Life Is Yoga. Ours is only a small halting step towards this supreme aim. It is only a wake up call for those who have ears to hear. On the Guru Poornima Parva, let us (the Gayatri Parijans) whole heartedly rededicate ourselves to relentlessly endeavor towards the fulfillment of the ideals and vision of our Gurusatta and take up intensive Gayatri Sadhana during the coming auspicious period of 60 days between Vyas Poornima (2nd July) and Shravani Poornima (30th August) – culminating in collective Poornahuti through Yagya / Deepyagya on 30th August at all centers / branches of the Mission. We convey our prayer-filled wishes for all Parijans on the twin sacred Parvas of GuruPoornima –Shravani. Our very special wishes and greetings to the subscribers and readers of Akhand Jyoti (English Edition), which has competed 18 months of its babyhood with the May-June 2004 issue. It will be our conscious endeavor to make it a more and more effective and powerful medium for dissemination of Gurusattas’ universal message of Light, Love, and Life-Eternal.

Shantikunj, Haridwar Uttaranchal (India) 249411

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Dr. Pranav Pandya Chief Editor Head- All World Gayatri Pariwar & Chancellor-DevSanskriti Vishwavidyalaya

Akhand Jyoti July-Aug. 2004

LEARN ORDER AND ORGANIZATION FROM THE WORLD OF NATURE Our earth is inhabited by myriads of living beings. Among them, man has undoubtedly the most evolved consciousness by virtue of his superior intellect and other higher potentialities. But, at the same time, he is prone to commit the mistake of looking down upon the lower forms of life as petty and insignificant. This is not proper. If man, in spirit of humility and curiosity, were to observe closely the life-patterns of subhuman species, he will find there much to learn from, and he will be overwhelmed by the display of practical wisdom, understanding and unique abilities with which Mother Nature has endowed them. This experience will, on the one hand, reinforce his faith in the even handedness and fair play of the Creator and, on the other, he may find there some instructive models of behavior for betterment of his own lifemodels which these supposedly lowly creatures follow diligently to lead a contented and healthy life. Let us take the example of black-bee in this respect. Rest is anathema to the blackbee. It collects pollen from three to four hundred flowers during the day. It is noteworthy that this collection is made from only one species of flowers at a time. Its community has three classes – males king, Akhand Jyoti July-Aug. 2004

females and workers. By the fall of winter, all the members die leaving only a few females. The latter have to negotiate the hard time of winter eating only the leftover crumbs. With the onset of spring, the famished female begins to build its habitat patiently and, with gradual breeding, a new life cycle starts. Black-bees are totally untouched by greed; hence there is no question of hiding the laboriously collected nectar. Another example is that of the honeybee which leaves even the black-bee behind in terms of toil and sweetness. It is not for nothing that the adage “busy as bee” has been associated with this tiny creature. Its enterprise and diligence is unparalleled. It has to make about forty thousand ferries just to make half a liter of honey; each trip of two to three kilometers: thereby making it to cover a distance of three round trips of the earth for this labor. The honeybee is a social creature too, with a specific structure of community organization. At the center, there is the queen bee. There are some idler princes, and the rest are worker bees that do all the labor ranging from gathering honey to the protection and service of the queen. The termite, too, is known for its community life and organizational prowess. 7

Its existence on the earth is believed to be 250 million years old. The termite lives in colonies, each such colony inhabited by many thousands. It is a marvel of its power of organization that, in Africa, huge termite colonies, towering up to twenty feet, are found. Even bulldozers become inadequate to raze these, and explosives have to be used. Any talk of hard labor, organization and sociability will remain incomplete without the account of her ladyship, the ant. Ant is an insect, which can be found in every nook and corer of the world, barring only the Polar Regions and the snow-capped mountain peaks, there are approximately fourteen thousand sub-species of the ant. Ant’s living and behavioral pattern is entirely social, and we are hardly aware of the excellent mutual cooperation that exists within its community life. In size, ant is tiny, but its smallness is deceptive. On the strength of its organization and skill, ant is able to repel even much larger insects. Ants tend to roam in large clusters; each such cluster may comprise up to twenty million ants. That is why even much bigger insects cannot confront them. When the caravan of African red ants is on the move, people start fleeing from their houses, and village after village becomes deserted. All creatures that come in their way, ranging from the smaller ones to even elephants and camels, dread these ants. Ants do their work in groups. Collecting food, making of holes, 8

procreation, and rearing of young ones – all these tasks are performed with excellent rapport. In ant society, there is a preponderance of females. The male ant’s role is confined to procreation only, and its life span, too, is very short; it dies after just one coition. The emergence of ants after monsoon gives the impression that columns of their army have been let loose from some military cantonment. The sight of winged and flying ants suddenly appearing into view in the rainy season evokes wonder. It is another matter that abandoning the ground and taking to the air in this free manner often proves fatal for them, as they become easy prey to insectivorous birds. While this fate of ants holds a lesson for observance of prudence; their feature of the division of labor is at once very remarkable as well as educative. The ants have their tasks cut out and they diligently, like disciplined soldiers, keep to their respective charges refusing to give up come what may. The queen is engaged throughout the year in laying eggs and breeding only. The other class is of worker ants that look after the queen and take full care of her. They gather food and feed the queen and her babies. It is their responsibility to carry the eggs to specially protected eggchambers and keep them supplied with provisions. A notable feature is that, of the collected eatables, they offer only the most delicious pieces to the queen. All the worker ants are females. Akhand Jyoti July-Aug. 2004

While on the topic of the social life of birds and animals, a mention of the presence of democratic trait in their societies would be apposite. Dr. L. Conrad of the Sussex University, USA has studied the community lives of many such animals and has drawn some interesting conclusions. According to her, in the herd of animals, collective decision is made on the basis of majority opinion. For example, when a herd of reindeers or a swarm of lonely-bees appears to dance we should not be misled into thinking that they are merely dancing or expressing joy at having found nectar somewhere. In reality, they are having a poll among themselves about whether to proceed towards flowers or the grass field. This whole process is spontaneous, a result of natural instinct, without any conscious deliberation or planning. The manner and method of such spontaneous decision-making varies from animal to animal. According to researchers, when, in a flock of deer, more than 60% stand up, they should be taken to be casting their votes by raising their legs i.e. expressing their opinions. Similarly, when, in the herd of African buffaloes, the females begin staring with a fixed gaze, we should know that they are giving their opinion or vote. Large swans, too, express their wish by the movement of their heads. They take to flight only when a large number of swans engage in slow movement, or a small number of them make rapid movement. Akhand Jyoti July-Aug. 2004

Thus, animals or birds know by their sheer natural instincts when they have to move or fly, and this decision is arrived at on the basis of majority opinion. There are a few exceptions to the rule, though, which do not follow the democratic system. Cat is one such example, which has no interest in collective decision-making. Deeper investigations into this phenomenon of collective decision-making are likely to unravel many more mysteries. An interesting feature observed in this regard is that these animals have an intuitive understanding of the importance of time. Humans should learn from their behavior that punctuality of time is of crucial importance for successful conduct of life. Only the work, which is done at the right time, will lead to success; decisions made, after the opportune moment has passed, are likely to prove futile. Also, decisions taken in a natural way, which are in conformity with the will of the majority, prove fruitful and beneficial for the progress of community life. The lives of these creatures hold lessons for us not merely in the matter of social order and organization but also in the realm of individual struggle for survival. One can learn profitably from the ‘ship of the desert’, camel, how to survive in hostile conditions with minimum needs. In humans water constitutes 12% of the body weight while in camels it is 25%. The camel drinks more than 100 liters of water at a time and can, therefore, go without water for several days at a stretch. 9

None can excel the cockroach in longevity of survival of this species on earth. Its beginning on the earth is estimated to go back to 160 million years. During this long period, this planet has seen many vicissitudes; many ice ages and tumultuous changes, which obliterated the existence of giant dinosaurs. The cockroach has survived all these catastrophes, which really is an aweinspiring feat. On deeper probe, the secret of its amazing endurance becomes apparent. It has no equal in eating habit. It is omnivorous and can digest literally everything. What is more, it can survive for one month without any food or water, for two months on water only without any food, and for five months on food only even if it gets no water. If

submerged under ice, it goes into hibernation, and becomes active with the melting of snow. This unique capacity to adapt itself to the extremes of hostile conditions is the secret of its long survival on earth. It is clear that Mother Nature has equipped the creatures with the instinct and ingenuity by which they may successfully lead their individual and collective lives on the path of progress. Man, who, in his false arrogance of material achievements, has lost even the quality of humaneness, can benefit much from the life-patterns of these creatures and animals. He should be humble enough to welcome and imbibe excellence, from wherever it comes. ***

Bharat Ratna M. Visheweshwaraiya was traveling in a first class coupe, which had some Englishmen, too, as his co-passengers. All of a sudden, Vishweshwaraiya got up and began to pull the chain to stop the train. The Englishmen tried to dissuade him, but he paid no heed to them and pulled the chain and thus brought the train to an abrupt halt.. The guard and other train personnel came over there to investigate the reason for chain pulling. Vishweshwaraiya explained: “ Some distance ahead, the track is damaged and the train may overturn. So there is need to proceed very slowly and with extreme caution.” Everyone was incredulous. An engineer is not an astrologer. How could he be prescient of future events and foretell? In reply, he merely said: “I have developed the habit of seriously examining and pondering any matter. The sound being produced by the friction between the rail and the wheels tells me that the track ahead is damaged”. At that time, nobody believed in what he was saying. But when, after moving for two furlongs, the track was found uprooted, all were left speechless and started profusely thanking him for saving their lives and began to call him a prophesier. Vishweshwaraiya laughed and said: “ Anyone who pays minute attention to simple and ordinary things and seriously tries to know and understand the message can be a prophesier”. 10

Akhand Jyoti July-Aug. 2004

TEACHINGS OF THE UPANISHADS (VEDANT) Upanishads are invaluable repositories of vedic knowledge. These are supreme scriptures of Vedantic Philosophy – containing the ultimate knowledge of the individual self, soul and the Brah®. Upanishads are also regarded as the source of multiple streams of Indian Philosophy. The spiritual acumen and enlightened vision of the rishis pervades in the shlokas and mantras of the Upanishads. Their message is perennially inspiring and is as important and relevant to mankind today, as it was when first revealed in the Vedic Age. Upanishads are eternal treatises of the perceivable as well as the sublime domains of knowledge, preeminent guidebooks for the seekers of true light and unalloyed bliss, and are scriptures of inclusive and integrative teachings for the all-round growth of the mundane as well as spiritual aspects of life. Here is how Sri Aurobindo has summed up the vision of Vedant: “The rooted and fundamental conception of Vedanta is that there exists somewhere, could we find it, available to experience or self – revelation, if denied to intellectual research, a single truth comprehensive and universal in the light of which the whole of existence would stand revealed and explained both in its nature and its end. This universal existence, for all its multitude of objects and its diversity of forces, is one in substance and origin; and there is an unknown quantity, X or Brahman to which it can be reduced, for from that it Akhand Jyoti July-Aug. 2004

started and in and by that it still exists. This unknown quantity is called Brahman.” The significance of the Upanishads has become more pronounced today when ‘spirituality’ has been caged and constricted in the narrow confines of philosophical conceptualization of a few so-called ‘masters’ and misinterpretations of the many ignoramuses, and materialism has engulfed human psyche, throwing away all ennobling moral, ethical and spiritual values. While the sensual pleasure-driven consumerism and blind race for power and pelf have brought humanity to the verge of extinction in this age of single-tracked ‘materialistic’ development, the schools of spirituality have largely chosen to remain smug and silent in their shells of theoretical idealism. This dual attack of ignorance and escapism has put us in a state of dilemma and intractable complexities and tensions. The rarest opportunity of being born as “humans” is being wantonly wasted by us. The Upanishads dignify human life as the greatest boon of the Almighty. As described here by the elevated sages (the rishis) –– every soul in the subtle body, even the angels eagerly await being born as humans. No non-human life-form (yoni) can ever attain the ultimate knowledge (Brahmjó³na); it is only in the human life that one gets this exceptional chance. That is why these vedic scriptures repeatedly stress upon us to make the best use of this unique opportunity and give us clear guidelines to 11

attain the supreme goal of life. They show us the path of comprehensive and everelevating progress, eminence and joy. Indeed the quest of the jºva (individual self) for consciousness-evolution gets a chance to be fulfilled in human-form alone by sincerely and single-mindedly following the teachings of the Upanishads. The Upanishads reveal that a human being is potentially endowed with the faculties of discerning intelligence, wisdom, decision-making and creative talents which provide him the freedom of action (karma) and offer him the capability of becoming the architect of his own destiny. Other forms of life are referred in the Upanishads as “bhoga yonis”. In these yonis, the creature simply bears the (good or bad) fruits according to the absolute law of karmas (i.e., as per the accumulated rewards and/or penalties associated with the virtuous and/or sinful actions it performed whenever it was born as a human being in some earlier birth). The Upanishads define the other yonis as – “J³yaswa Mriyaswa” (meaning – take birth and die as per the destiny). Only the human form is referred here as “bhoga as well as karma yoni”, with emphasis on the latter in terms of creating one’s destiny by the freedom of action. The Upanishads remind us of this fact again and again and enjoin– “Manurbhav” (Awaken! Be a human!). Being born in the gross form as a human being is easy, rather a natural outcome of our destined life form as per the stock of our karmas in the specific segments of the lifecycle of our individual self. But, living up to its dignity by inculcating humanity and transacting righteous actions is far more difficult and challenging. It requires continuous conscious refinement, zeal and sincere endeavors towards overcoming our 12

own mental vices and debasing desires and facing the illusions, attractions and threats of external circumstances – adhering to the righteous constraints of a duty-bound life as a social being. The teachings of Upanishads are there to guide, protect and safely take us along the illumined path of consciousnessevolution. The Upanishads describe the human body as “devapuri” and “brahmpuri” (Abode of God) –– implying that divinity indwells this life-form. A human being needs to recognize this fact and endeavor to attain the ultimate fulfillment of the soul by conscious union with the Supreme Self. In order to explain the importance of self-awakening and self-control in the above regard, the Upnishads rhetorically compare the human body (gross appearance of identity of a human being) with a chariot of which the soul is the true owner. The senses are its horses, mind is the bridle (chain for rein) and intellect is the charioteer. The two wheels of this chariot are the physical and spiritual spheres of life; their movements indicate progress on both fronts. If we are aware and alert about the real owner (our soul) and thereby awaken our inner-self, then only the charioteer (intellect) will be able to control –by disciplining the mind and the senses – the path of the chariot and drive it in the righteous direction. If we let the light of the soul shrouded in the mist of ignorance and let our innerself remain dormant, then we will reach nowhere and will remain entrapped in the selfish impulses of the intellect, agile attractions of the mind and unrestrained desires of the senses. Because of their extrovert tendencies the passions of the mind and the senses continue to grow Akhand Jyoti July-Aug. 2004

exponentially thereby clouding the intellect. As a result, unless we are awake and listen to the voice of the soul, the chariot of our life remains sunk in the mire of ambitions, cravings, vices and sufferings. It should be noted that Indian Philosophy does not teach shunning the simple pleasures and joys of life. Joy of the senses and mind are natural and integral part of the gross form of human life. However, these should not be allowed to overshadow the freedom of our true self; we should not let our freedom of karma get enslaved by sense indulgence. Today when the culture of upbhoga (crass consumerism and sense gratification) seems to have engulfed the globe the following message of the Upanishads stands as the sole savior. It says – “Tena Tyaktena Bhuójºth³”; meaning: righteously enjoy life through the exclusion of desire. The immediate point we should take note of here is that – a human being should use the senses and mind as their master and not as a slave. Unlike other creatures in the animal kingdom, man is driven by the mind (and intellect). Without the bridle of mind the charioteer (intellect) cannot govern the horses (senses) pulling the chariot of life. Thus the mind plays a pivotal role in shaping the quality of a human life. The rishis of

Upanishads had an in-depth knowledge of the human mind and of the multiple dimensions of personality in the gross as well as sublime domains of life. Their main emphasis was that one’s efforts for progress in life should be with full mental concentration, sincerity and unflinching zeal, like that of a focused arrow; the Upanishads therefore tell us –– “Ïaravat Tanmayo Bhavet”; meaning: attempt with full engrossment and penetrate (achieve) the aim like a perfect arrow. Doing things halfheartedly or in a haphazard manner brings nothing except failure, disgust, anger and irritation in return, which blunt our talents and frustrate all efforts towards progress of our life. The rishis had devised several methods for checking and restraining the boundless restlessness of mind. Regular chanting of “Om” at a consistent pace with as much engrossment of mind as possible for a fixed and uninterrupted period of time is described to be the most effective. The sublime sound of “Om” eternally reverberating in the cosmos is referred in the Vedic scriptures as the representation of “Brah®”; therefore “Om” appears as the seed or the first syllable in all vedic mantras. The Tattiriya Upanishad mentions that every good work should be

Vishwavara was born in Maharshi Atri’s family-lineage. Because of her vast studies and expertise in yoga this brilliant girl was conferred with the title of “Brahmvadini”. She deeply expounded many hymns of the Rig Veda and contributed in some commentaries of other scriptures. Examples like hers should open the eyes of those who, under the influence of the misconceptions of medieval times, oppose and decry women’s rights and capabilities in learning or teaching of the Vedas. Akhand Jyoti July-Aug. 2004

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initiated with the Oa®k³ra (chanting of Om) to ensure success. Sw³dhy³ya and Satsang are described in the Upanishad as essential components of the process of enlightening the mind and intellect and elevation of the quality of life. Sw³dhy³ya implies, self-study and self-training through the teachings of elevated souls. Satsang means the company of spiritually awakened s³dhaks and saints and great personalities; attending discourses of and discussions with such great personalities. Tapa (penance and ascetic practices for self-refinement) is another major endeavor required for noble success in human life. Be it the clarity and sharpness of intellect, development of talents, enterprising achievements, or actualization of spiritual potentials, everything needs tapa of some kind. Upanishads provide guidance in this regard as well. Adoption of truth (satya) is regarded as the highest kind of tapa; “Satyena Jayate N³n—atama”; meaning: (ultimately) Truth alone prevails and not untruth. Recourse to falsehood, though it might bring some short-term gain, eventually leads to self-destruction. Truth shields us against the devastating fire of the hell of evils and guides us towards the heavenly realm of peace, knowledge and unalloyed joy. Truth liberates the mind from all sufferings and illusions and opens the door to selfrealization. The teachings of Upanishads strike an unbiased balance between the mundane and spiritual needs of life. Progress on the materialistic, intellectual and spiritual fronts of life goes hand-in-hand here in a mutually supportive manner. The rishis of the Upanishads and their eminent followers had set ideal examples of this perfection in their 14

own lives. Janak was a king, a duty-bound able administrator, yet he was a true sanyasi (ascetic) in his attitude, actions and conduct. Maharshi Yagyavalkya, for example, was a great spiritual master of Brahmjó³na. He was also the pioneering expert of the science of yagya. He owned cows and other worldly resources for the maintenance of his Ashram and for social-welfare. Similar was the case with other Vedic Rishis. Yet, in every respect, the Upanishadic teaching – “M³ G—adha¡” (Covet not others’ possessions; don’t possess more of any worldly resources than are just necessary for sustenance of life and performance of personal duties) – was earnestly followed by them. Even all the treasure and might of the entire world cannot offer lasting joy to anybody. A balance between the mundane and spiritual needs has to be struck. Single-track approach or excess in either direction is harmful. A comprehensive and sane approach is the best. The Upanishads do not guide us to renounce the worldly life or escape from our familial and social responsibilities. Rather, they inspire and direct us towards a healthy, happy and dutiful long life. Their teachings enjoin us to perform the karmas with a feeling of “Idam Na Mam” (it is not mine); all self-effort need to be aimed at the welfare of the self as well as others, and should be inspired by altruistic motives rather than by desires for comfort and possession, or for gratifications, egotistic passions and impulses. These types of karmas naturally liberate us from the thralldom of cravings, tensions, fears and sufferings. Thus, eventually we begin to enjoy immense inner peace and bliss even while leading otherwise ordinary looking lives. But how to train ourselves for this yoga of karmas? The Upanishads provide Akhand Jyoti July-Aug. 2004

practical tips and also elucidate deeper aspects. Control over the senses and passions is the essential discipline here; broadening of attitude, inculcation of benevolence, sympathy, compassion and selfless love help us in the progress of Karma yoga sadhana. Observance of simplicity in life style and forgiveness and generosity also provide the necessary impetus. One may proceed gradually to inculcate and expand these virtues. The tradition of alms, sharing food with all those present around at the time of meals, observance of fasting on specific days, etc, are initial steps suggested by the vedic scriptures as part of this training. Recognizing the key role of the tongue in communication and hence in one’s behavior and interaction with others, the Upanishads teach –– “Jivh³ Madhumattam³”; meaning: the tongue (i.e., voice, the spoken word) should be sweet like honey; such a voice can turn foes into friends.

In their message of “Jivema Ïarada¡ Ïatam” the rishis make us aware of the importance of healthy body and constructive use of its faculties. Further, the rishis teach us to concurrently aspire for cultivation of divine virtues and spiritual knowledge along with mundane progress. Every night before sleep, we should have an honest review of our activities of the day and analyze whether or not we have made an ideal use of the day as a spiritual being going through human experience. Every day, every moment, we should remember the Almighty God and pray. Our ardent prayer should be:

Astom³sadgamaya Tamaso M³ jyotirgamay M—atyorm³am—atam Gamay —Brahdaranyaka Upnishad (1/3/28) Oh Lord! Lead us: From falsehood to Truth From darkness to Light From death to Immortality ||Oa® ï³nti ï³nti ï³nti||

King Shatayudh was on his usual incognito round of his capital to have a feel of the condition of people. He saw a very old man in a hut. He was hardly able to hold his head straight. The king went in to meet this elderly citizen. Among other things, he asked about the age of this man. The old man replied – “five years only”. The king thought that he had not heard the question correctly, repeated the question loudly and got the same reply. Understanding his curiosity, the old man explained – “My Lord! All my life was spent in senseless activities like that of an animal, confined to satisfaction of selfish needs of my family and myself. It is only five years back that I got the light of knowledge and understood the purpose of human life. Since then, I am engaged in selfless altruistic actions and understanding of my true self. This is what I regard the period of my life as a true human being”.

Akhand Jyoti July-Aug. 2004

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On the auspicious occasion of Guru Poornima (July 2, 2004)

MEETING A SATGURU : AN ACT OF DIVINE GRACE Sages do not tire of singing the importance of Satguru (an enlightened spiritual teacher). Learned persons emphasize the need of Satguru for spiritual progress. Without this, the path towards selfupliftment does not open up; s³dhan³ does not proceed swiftly towards siddhi. In our scriptures, mother, father and Guru have been considered equivalent to God (Brahma, Vishnu and Mahesh). Real Satguru is, infact, our own Indwelling Divinity- the individualized Self. Continuous guidance for soul upliftment is possible only when this Inner Divinity comes to the fore of our consciousness. The Guru can know only partially the inner state of the disciple and hence his guidance too will be limited to that extent. Then, no external Guru can physically accompany the disciple all the time; when the latter may be facing innumerable problems at each and every step and at each and every moment. So how such problems may be solved? For this kind of guidance, it is not possible to entirely depend on any specific person, however enlightened he or she may be. Ultimately it is the awakened Divinity within, a s³dhak can turn to for unerring guidance and help. The true enlightened Guru is the one who puts the disciple in living communion with the Teacher within. Guru Deeksh³ (initiation into spiritual s³dhan³) is the firm resolve” Now I will strictly follow the directions of the soul”. A person who has taken such a vow 16

cannot deviate from the noble path of righteousness even in the face of direst of consequences. Here it will be apt to share with our readers the definition and role of the Guru as elucidated by Mahayogi Sri Aurobindo in his masterly treatise “Synthesis of Yoga”: “The supreme Guide and Teacher is the inner Guide, the World – Teacher, jagadguru, secret within us. It is He who destroys our darkness by the resplendent light of His knowledge; that light becomes within us the increasing glory of His own self-revelation. He discloses progressively in us His own nature of freedom, bliss, love, power, immortal being. He sets above us His divine example as our ideal and transforms the lower existence into a reflection of that which it contemplates. By the inpouring of His own influence and presence into us; He enables the individual being to attain, to identify with, the universal and transcendent. Even then, human nature calls for a human intermediary so that he may feel the Divine indwelling entirely close to his own humanity and sensible in a human influence and example. For this need the Hindu discipline provides in the relation of the Guru and the disciple. The (external) Teacher will follow as far as he may the method of the Teacher within us. He will lead the disciple through the nature of the disciple. Teaching, example, and influence – these are the three instruments of the Guru. But the wise Teacher will not seek to impose himself or Akhand Jyoti July-Aug. 2004

his opinions on the passive acceptance of the receptive mind; he will throw in only what is productive and sure as a seed, which will grow under the divine fostering within. He will seek to awaken much more than to instruct; he will aim at the growth of the faculties and the experiences by a natural process and free expansion. He will give a method as an aid, as an utilizable device, not as an imperative formula or a fixed routine. The example is more powerful than the instruction; but it is neither the example of the outward acts nor that of the personal character, which is of most importance. These have their place and their utility; but what will most stimulate aspiration in others is the central fact of the divine realization within him governing his whole life and inner state and all his activities. This is the universal and essential element; the rest belongs to individual person and circumstance. It is this dynamic realization that the s³dhak must feel and reproduce in himself according to his own nature; he need not strive after an imitation from outside which may well be sterilizing rather than productive of right and natural fruits. Influence is more important than example. Influence is not the outward authority of the Teacher over his disciple, but the power of his conduct, of his presence, of the nearness of his soul to the soul of another, infusing into it, even though in silence, that which he himself is and possesses. This is the supreme sign of the Master. For the greatest Master is much less a Teacher than a Presence pouring the divine consciousness and its light, power, purity and bliss into all who are receptive around him.” Therefore, in order to progress in the spiritual S³dhan³, the assistance of an Akhand Jyoti July-Aug. 2004

embodied Guru is very essential. It is the combination of Ram and Laxman that made possible the victory over Ravana. The victory of Mahabharat war was made possible by the pairing up of Krishna and Arjun. However, diligent the student may be, he cannot acquire higher education without the assistance of a competent teacher. In important disciplines like engineering, medicine, architecture, etc, students are not only given theoretical lessons but they are also imparted practical education. Without this they cannot become experts in their disciplines. Guru and the disciple together meet the similar need. Mere whispering of the mantra in the ear or telling the method of some ritual does not serve any purpose. Guru also has to instill adequate operational zeal and energy into the disciple according to his worthiness to enable him to climb the steep path of spiritual s³dhan³. In order to climb the height of mountains one has to take the help of a stick. A support of the steps is required to climb up the roof. The need of external Guru arises to fulfill this very purpose. The life cycle of the foetus cannot proceed without the mother keeping him in her womb, without donating her blood and flesh, and without feeding him with her milk and nourishment. A child cannot earn food, clothing etc. For this purpose loving care of parents is necessary. A student can study but he has to get the expenses for this from his parents and the cooperation of a teacher in learning. Without this, his education cannot proceed by his lone efforts. Parents bring up their children and when the latter themselves grow up they in turn take the responsibility of bringing up their own children. This tradition goes on. The process of progress in 17

the field of spirituality too follows the same pattern. Guru transfers his wealth of Tapa to his disciple. Later on the disciple too continues the tradition by sharing his spiritual attainments with his own deserving disciples. Through following prescribed precepts of religion and disciplines of Yoga, a person can achieve the noble goal of life. In this neither a Guru nor a disciple is needed. An ablebodied person walking along a highway can reach the decided destination by simply observing the signposts and counting the milestones. But if one desires to see the wonderful places enroute and enjoy their scenic beauty, then the help of a person who is well acquainted with that region and who himself has experienced such a joy will be needed. If that opportunity is not made available, then the journey will continue but that will merely be an activity that is dry and without the additional benefits. While proceeding on the path of spiritual journey, if one aspires to experience the joy of the journey, and make it an enjoyable venture, then the help of an expert guide becomes essential. The Guru also fulfils this need. A s³dhak desirous of safely moving on this path has to search for an experienced and true guide. But he has to be alert and wise in this search. The world is full of cheats and buffoons – masquerading as yogic adepts and gurus. Credulous and over-sentimental persons fall into the trap of such imposters and land themselves in deep disappointment and disillusion. A sincere seeker has to cultivate wise discernment to distinguish between the genuine and the counterfeit. Getting refuge under the guidance of an enlightened teacher on the path of s³dhan³ is a divine boon of invaluable significance and a sure indication of reaching the goal. Such adepts not only provide the guidance 18

for s³dhan³ but they also transfer the requisite spiritual powers to the s³dhak to enable him to fulfill the purpose of his life. Description of such incidents of transfer of spiritual power by the Guru to the ïiÌya (disciple) through ïaktip³t is found in many yogic texts. Therefore, there is a natural curiosity to know the veracity or otherwise of such a phenomenon. Here let us mention two instances of recent past. It has been mentioned in the book titled “Vivekanand Sanchayan” that Vivekanand vividly experienced the transference of immense spiritual energy into his being by his Divine Teacher, Paramhansa Sri Ramakrishna. Vivekanand has himself described this experience eloquently and it is this supreme energy, which enabled him to carry the message of his Master around the world. Swami Yoganand has also described in his book “Autobiography of a Yogi” a number of such phenomena. There are many other authentic recorded instances of this nature in occult and mystic literature of India and the world. Genuinely interested readers are advised to study such works to understand the process of this occult science. There is no doubt about the truth of ïaktip³t in the tradition of Guru- ïiÌya. With the help and blessing of a Satguru coupled with his own sincere s³dhan³ even an ordinary looking person can reach the acme of mystic experiences. The pages of ancient history are full of such instances, but the present-day self-appointed pseudo-gurus have made ïaktip³t a cheap feat of jugglery and created confusion about this occult phenomenon in rational minds. Therefore, it is essential to understand its true nature. A person desirous of doing s³dhan³ has to choose a Guru. ‘Gu” means darkness and ‘ru’ means light. The one who leads a Akhand Jyoti July-Aug. 2004

person from darkness into light is called Guru. We have two Gurus. The real, eternal Guru is everlastingly with us as our Soul. The other one is that whom we have chosen in the form of an enlightened person. Both of them are essential. The human sight can see only physical appearance. That is why it cannot understand the subtle formless inner soul. The adoption of a spiritually awakened person as Guru is meant for this purpose. Thus the awakening of the Inner Guru (Soul) is helped by the external Guru. Through his teachings, example and influence he imparts inspiration to the disciple on the path of his spiritual quest. The disciple receives the blessing and boons of the Guru according to his inner faith and worthiness. Every disciple gets in the measure of his ïraddh³ (Faith). This is the philosophy behind ïaktip³t. This is a process, which requires time and effort and which is completed by the dedicated s³dhan³ of s³dhak under the guidance of a genuine Guru. This is not a sudden process, which gives instant miraculous results. Rather, it is a long-term mode of s³dhan³ with the aid of

which the disciple develops his own dormant powers and potentialities. The boon of ïaktip³t is not accessible to everyone. Only those seekers get this precious gift who can tranquilly retain and assimilate the descent of this immense occult power. The glorious lives of Vivekanand and Yoganand, after such a ïaktip³t by their gurus, are eloquent examples of the radical spiritual transformation. But such transformations occur generally in the case of chosen souls who come to earth with specially assigned tasks. There is no relevance of questions like what was realized at the time of ïaktip³t or what visions were revealed? What is significant is what was the outcome of this massive transference of spiritual force? It radically transforms the recipient. But the latter has to be pure, strong and worthy enough to receive, assimilate and hold the energy so transferred and selflessly and wisely utilize it for the noble purpose for which it has been gifted to him. ***

The little pretty rose danced with joy, as the morning breeze crossed it lovingly. The neighboring leafs of its plant were surprised at its joy. Some of them even admonished the little rose saying – “Why can’t you be serious and realize the danger in your life. Any moment, someone will notice you, look at your smiling posture and pluck you up. Your life will be finished. How can you be happy about such an uncertain and tragic life?” The little rose replied with philosophical calm– “Dear brothers, it is not the duration but the quality of life which matters. For me, life means effortlessly spreading the fragrance of joy and love. Even death invited by spreading this perfume of liveliness is a symbol of immortal life for me”. Akhand Jyoti July-Aug. 2004

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Vastu Shastra: An Established Science - IV

IDEAL POSITION OF KITCHEN IN YOUR HOUSE This series on the teachings of Vastu Shastra aims at introducing the readers to the original texts and principles of the Vedic Science of Architecture. Although “Vastu” (original Vedic term v³stu) has become quite a popular term among the masses these days, it is more the apprehensions and illusions rather than the facts of this occult science that seem to have been spread. Afraid of the ‘hidden’ untoward effects of not having the house built as per the principles of v³stu, people anxiously search for the expert-help; some even go in for hurried sell-off or breaking of the house. The confusion between blind faith and total disbelief has been a breeding ground for opportunists. For some it has become a tool for pretending against failures; rather than lack of assiduity and best efforts on their part, they blame v³stu imperfections as the cause of their failures. Many so-called experts have mushroomed with the rising ‘business’ of ‘v³stu-guidance’; most of whom have incomplete or only a superficial knowledge of this ancient science. Hope this series will acquaint the readers with the fundamentals – that, v³stu mainly pertains to enabling supportive effects of geomagnetism and certain streams of energies of Nature. Most importantly, let them know that they don’t have to panic if their existing houses do not conform to the major guidelines of Vastu Shastra. Little alterations or modifications will also suffice, as guided, for instance, for the arrangements 20

of the specific rooms/corners of the house from time to time in the light of the articles in this series. We had talked about the relative positions and directions of the bedroom and bathroom in the last issue. Here we discuss about the most important entity in the house, as identified in the Vastu Shastra, namely, the kitchen. Be that a palatial mansion, a mud hutment, or any type of house, kitchen happens to be its pivotal place. It is referred to as the treasure of the house in some Chinese scriptures. This is the only prominent place in every home, where the agni tatva (one of the five basic elements – the panca tatvas) plays a key role. As we all know, the discovery of its gross physical manifestation – the fire – is considered as the foundation of modern civilization. In the remote pre-historic times people used to survive on raw (uncooked) meat, fruits and vegetables; it is the boon of fire that enabled cooking of our food and showered on us with varieties of other comforts…. Agni tatva as a source of energy, including vital energy – the pr³ñ³gni, and mental strength and radiance – the tejas, is also of great significance in yogic practices and spiritual s³dhan³. The Vastu Shastra describes the principle direction of natural energy field of agni as –southeast (³gnyeya). The Fire-God “Agnideva” is honored there as the divine power that governs this direction and associated Natural energy fields and sublime Akhand Jyoti July-Aug. 2004

forces. (The name “³gnyeya” of this direction is indeed derived from “agni”). Therefore, Vastu Shastra prescribes that the position and design of the kitchen should be such that the tools of producing heat and fire such as, gasstove, burner, electric heater, oven etc, be placed in the southeast corner of the house. Appropriate use of this direction is said to build up a vibrant environment in the house and enhances the vigor of its inhabitants. As the sun is the natural source of heat and energy in this world, it is referred in the Vedic Scriptures as the shrine of Agnideva. Performing yajóa (homa®, havan, agnihotra) in the southeast direction while facing the east is therefore considered as most beneficial. It is supposed to bestow health, happiness, prosperity and fame upon the devotees. The “Agni Puran” describes these aspects in detail. It advises to perform balivaishva agnihotra2 every day in the southeast direction. It states that – “The devotees, who worship the Agnideva by bali-vishva agnihotra or other kinds of homam every day, are blessed with ojas (vigor), tejas (brilliance) and varchas (inner power and auspicious welfare). If it is not feasible to perform homa® or agnihotra every day, lighting a lamp in the southeast corner every day will also be beneficial as per the Shastric literature. Some of the scriptures on Vastu further recommend

that for special auspicious effects, the fire in the southeast corner of the kitchen should not be extinguished completely. Such a thing might have been possible in the ancient times when people used firewood and dry cow dung in kitchen stoves. It is certainly not feasible in today’s circumstances. Instead, continuous lighting of a tiny lamp of ghee or oil should be tried. It is also said that the food cooked in the southeast direction induces liveliness, strength and charm in one’s personality. Food prepared in the kitchen is the principal source of nourishment of our body, which is made up of the gross manifestation of the five basic elements (panca tatvas). The health of our subtle-body depends upon the subliminal properties of these tatvas present in our food. As the energy fields and subtle environment of the kitchen affect the quality of food, they are given due importance in the Vedic scriptures. The scriptures on Vastu further stress that the ³gyena (southeast) angle effectuates optimal impact of natural energy fields required for the food cooked inside the kitchen. For instance, the 118th shloka of the 53 rd Chapter (entitled “Vastu Vidya”) of Varahmihir’s “Vrahat Samhita” states – “The best location for the place of worship/ devotion in the house is the northeast, that for the kitchen is the southeast, for general

The measure of success in life does not depend upon the gains and losses or victory and defeats. Rather, it is decided in terms of how steadfast, sincere, prompt and dedicated one has been in performance of his duties in times of hardships and adversities. Akhand Jyoti July-Aug. 2004

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storeroom is the southwest and for grocery storage is the northwest corner (direction).” Similarly, the shlokas no. 18-19 of the th 106 Section (on “Nagaradik Vastu Kathanam”) of the “Agni Puran” state –– the strong room (safe for money and valuables) of the house should be placed in the eastward direction, cooking-room (kitchen) in the southeast, bedroom in the south and major tools storage in the southwest. The dining room should lie towards the west, grocery stockroom in the northwest, material resources storing in the northward direction and worship and devotion room in the northeast. A house constructed according to these Vastu Shastric designs is supposed to bring good luck for the residents. A visible advantage of having the kitchen in the southeast direction is that it is open to the positive effects of morning sunrays and also gets fresh air most of the time. Added benefits are available if the cook faces the east while preparing the food. Not only he or she would enjoy good health and happy mood in general, but the food cooked thereby would also be tasty and filled with subtle vigorous effects. It is said that the ancient experts of Vastu Shastra were able to identify the direction in which the food was prepared by simply tasting it! If the taste and quality of cooking could so much depend upon the position of the kitchen, the latter could naturally have significant impact on the health, mental development and hence the overall progress and life-status of the people who would eat the food everyday. According to Chinese belief, the overall wellbeing of the residents of a house largely depends upon ––In which direction in the house the kitchen is placed, in which direction is the food cooked, etc. The ancient science of Chinese architect (Feng Shui) also 22

lays maximum importance on proper positioning and designing of the kitchen in the plan of the house, as it directly affects the health and moods of the people. As per Feng Shui – the food cooked in the kitchen is the key source of energy (to work) for the inhabitants; it is therefore responsible (to a great extent) for their efficiency and hence for their prosperity and success. The blueprint of the house, according to Vastu Shastra, should be planned with respect to the shape, size and location of the plot. For example, the size of the corners in a specific direction would obviously depend upon whether the plot is rectangular, circular, triangular or hexagonal etc? Which way and how far is the nearest road or ground from it? What is already there in the surroundings, etc? While constructing a house, often cost-effectiveness and maximum utilization of the space seem to be the major criteria these days. As a result, at times the construction is unscientific and against Vastu Shastra. For example, in some houses, the kitchen faces the main entrance. The outer door naturally needs to be kept open for cross ventilation in such cases; the argument given in favor of this arrangement, despite the intrusion in privacy, is that –– the house is better guarded because anyone in the kitchen can keep guard on the main entrance as well and the smell of food would not spread inside the house, …, etc. But the fact is that apart from being inconvenient such a construction is quite against the Vastu principles and might give rise to mutual conflicts, tensions and despair among the family members. Such houses are also said to be prone to cause economic problems and diseases. Therefore, as far as possible, the design of the house should avoid positioning the kitchen in front of the main entrance even while constructing Akhand Jyoti July-Aug. 2004

it in the southeast. If such an optimal structure is not feasible because of the location of the plot etc, then, according to the Vastu Shastra, the kitchen should be made in the western direction. Here again, the gas-stove, heater etc, should be kept in the southeast corner of the kitchen. In the villages, people use firewood and dry cow-dung as fuel in their kitchens. Because of the availability of open space, they don’t face any problem in shifting the chulhas (usually made up of clay and cowdung) in the desired directions. The situation is quite different in the towns and cities where the kitchens in the flats are generally small. Kerosene and gas-stoves are commonly used in most houses and usually one L-shaped or two parallel stone-platforms are constructed in the kitchen. If one of the platforms is attached to the wall in the west and the other in the east, obviously, the best choice would be to keep the stove(s) in the south east corner of the latter. (The other platform could be used for keeping utensils, drinking water container etc). Similar arrangements could be made with the construction of L-shaped platforms.

If the above arrangements are not possible, some alternatives could be chosen. We shall discuss this, along with some Vastu guidelines on internal utilities of the kitchen, in the next article in this series. Notes: 1. Panca Tatvas: The five basic elements of the gross manifestation of Nature, namely, prithvº –source of all material existence is solid or semi-liquid and gel forms; jala – source of material existence in liquid and fluidic forms; v³y¿ – source of air and gaseous states of matter; agni –source of fire and all forms of energies and light; and ³k³ïa – the subliminal etheric expansion and source and foundational base of existence and manifestation of mental and emotional expressions. 2. Bali-vaishva agnihotra is a type of agnihotra or small-scale yagya, in which five offerings of ghee (clarified butter, preferably prepared from cow’s milk) and cooked food are sacrificed in the fire (lit on dry cow-dung cake) along with chanting of special mantras, before the people in the house eat. (Series to be continued in the next issue)

The Pandavas went to the Gurukul of Dronacharya for education. All the disciples were hard working and used to remember their lessons well. Yudhishthir also was a good student but he somehow could not proceed further for several days from one particular lesson. When questioned by the Guru, he explained – “Honorable Master! I have got stuck in the first sentence itself, viz., satyam vad (Speak the Truth). Ever since I have read these words my mind is engrossed in thinking about their assimilation in life. Until I inculcate this lesson in my character, in my life, it won’t be true learning and I won’t be able to proceed to the next lesson”. These words were indeed lived by him and made his life a glorious symbol of Truth. Akhand Jyoti July-Aug. 2004

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IMPROVE YOUR SELF-CONFIDENCE Ahmindro na par³ jigya id dhanam Na mrityavai va tasthe kad³can Somminm³ sunvanto y³cat³ vasu Na me p¿rvah sakhye ri̳than - Rigveda 10/485 “ I am Indra. I never face defeat. Death cannot overpower me. Those desirous of extracting somras should beseech me only. Friendliness with me can never be detrimental.” One who wants to lead a fulfilling life should try to develop self-confidence, which is the only source of courage, success and victory. Those possessing self-confidence are capable of accomplishing anything. Difficulties, obstacles and hurdles can neither deter nor discourage them. On the contrary their courage multiplies thousand-fold during adverse circumstances. They always go on marching ahead with a positive attitude of achieving success. Circumstantial hindrances may sometimes compel them to stop or to retreat but they never get disheartened under such situations. They take a pause and restart their struggle with fresh agility and redoubled courage. A self-confident man never accepts final failure and he never fails finally because of his confident will power. He firmly believes the grand truth of his identity as the undecaying, immortal, pious, enlightened and liberated soul. Being the child of the Almighty Lord he concretely feels himself to be the source of infinite powers. This very specific faith endows him with success in 24

every noble endeavor. But this deep selfconfidence should not give way to selfconceit. Both are entirely different. A selfconceited man attributes his success to his own mental and physical powers. Success puffs him up with pride while failure throws him into the dark dungeons of frustration. When an egotist person gets success, applause and honors he starts treating others with disdain. On the contrary, depression caused by failure starts pushing him towards cowardly suicidal tendencies. Genuinely self-confident persons treat their achievements as godly gifts. They try their best to utilize their talents, prosperity and powers to relieve suffering pain and distress of the needy and the helpless. Their struggle for success becomes a process to cultivate and promote virtues while failures help them to identify their own deficiencies. They do not have a tendency to grab success, credit and fame by fair means or foul. All these automatically come to them because of their virtuous qualities and attributes. How to develop self-confidence? The truth is that we go on molding ourselves according to our own perceptions. A man who thinks himself dust is definitely trampled upon. Everybody walks over dust but none moves over glowing coal. The persons who think themselves capable of doing the hardest of jobs and believe in their own capabilities create favorable circumstances all around them. The moment we firmly resolve to do a job, it is already half done; while habitually Akhand Jyoti July-Aug. 2004

indolent people go on building castles in the air like a proverbial fool. Self-confident persons always ultimately achieve their goals. Potential of a huge tree is always inherent in a small seed. This seed, when sown in fertile soil and is nurtured with proper manure and water sprouts up into a large shady tree. Similarly all possibilities lie dormant within us like seeds, which can be activated into sprouting with the water of discrimination and manure of virtuous thoughts. If we are able to touch and tap the unimaginable powers and capacities lying dormant within us we can very easily achieve the highest peaks of greatness. While addressing a meeting of volunteers, Yugrishi reverend Gurudev outlined some specific guidelines for developing self-confidence. Practicing these guidelines in life anyone can achieve grand self-confidence. They are: 1. A firm belief and deep faith that we are immortal souls inseparable from the Supreme Spirit 2. A belief that we dormantly contain all attributes of God – we have just to awaken them from dormancy into activation. 3. We are capable of executing the toughest of jobs provided it is in tune with the innate attributes and qualities of our soul and the Supreme Soul, because a selfconfident person cannot do anything ignoble under any circumstances.

4. Even the hardest of situations of life are just a challenge and never a misfortune. Our courage should be resolutely awakened to meet the challenge. 5. Whatever we term as distress or difficulty is actually a means provided by God to awaken our will power and dormant capacities. 6. A truly self-confident man has three intrinsic qualities: determination, courage and a positive attitude of ultimate success. For him moments of struggle are welcome challenges, which develop his will power and strengthen his talents. As regards obstructions in the path of awakening self-confidence Gurudev indicated the following factors: 1. Habit of worrying. Those who always worry can never be self-confident. 2. Envious nature. In fact one feels envy only when he considers himself inferior to others, while all of us being children of God are uniquely equal. 3. Doubts and suspicions do not let us concentrate and rely on us. 4. Those who suffer from fear of uncertainties and apprehensions always lack self-confidence. Get rid of these negative and enervating tendencies and inculcate the qualities of self-confidence and self-esteem. ***

This world is neither false nor an illusion to be discarded. It is a grand multifaceted manifestation of God. No living being could reach the goal of life by running away from his share of duties here. Akhand Jyoti July-Aug. 2004

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WORDS OF PEACE PILGRIM

Peace Pilgrim (1908-1981) was one of the truly enlightened personages of the twentieth century. From 1953 to 1981 she walked more than 25,000 miles spreading her message of peace along the highway and byways of North America. Her Pilgrimage took her to all 50 states of USA, the provinces of Canada and Mexico. 1. “Truth is the pearl without price. One cannot obtain truth by buying it – all you can do is to strive for spiritual truth and when one is ready, it will be given freely. Nor should spiritual truth be sold, lest the seller be injured spiritually. You lose any spiritual contact the moment you commercialize it. Those who have the truth would not be packaging and selling it, so anyone who is selling it, really does not possess it.” 2. “Ultimate peace begins within; when we find peace within there will be no more conflict, no more occasion for war. If this is the peace you seek, purify your body by sensible living habits, purify your mind by expelling all negative thoughts, purify your motives by casting out any ideas of greed or self-striving and by seeking to serve your fellow human beings, purify your desires by eliminating all wishes for material possessions or self-glorification and by desiring to know and do God’s will for you. Inspire others to do likewise. 3. “The spiritual life is the real life; all else is illusion and deception. Only those who are attached to God alone are truly free. Only those who live up to the highest light live in 26

harmony. All who act upon their highest motivations become a power for good. It is not important that others be noticeably affected; results should never be sought or desired. Know that every right thing you doevery good word you say – every positive thought you think – has good effect.” 4. “There is a magic formula for resolving conflicts. It is this: Have as your objective the resolving of the conflict, not the gaining of advantage. There is a magic formula for avoiding conflicts. It is this; Be concerned that you do not offend, not that you are not offended.” 5. “Never underestimate the power of a loosely knit group working for a good cause. All of us who work for peace together, all of us who pray for peace together, are a small minority, but a powerful spiritual fellowship. Our power is beyond our numbers.” 6. “You have much more power when you are working for the right thing than when you are working against the wrong thing. And, of course, if the right thing is established wrong things will fade away of their own accord. Grass-roots peace work is vitally important. All who work for peace belong to Akhand Jyoti July-Aug. 2004

a special peace fellowship – whether we work together or apart.” 7. “Know that you are God’s beautiful child, always in God’s hands. Accept God… accept God’s protection… there is really no problem to fear. Know that you are not the clay garment. Know that you are not the selfcentred nature, which governs your life needlessly. Know that you are the Godcentred nature, the kingdom of God within. The indwelling Divinity. Eternal and indestructible. Identify with the real you.” 8. “The path of a seeker is full of pitfalls and temptations, and the seeker must walk it alone with God. I would recommend that you keep your feet on the ground and your thoughts at lofty heights, so that you may attract only good. Concentrate on giving so that you may open yourself to receiving; concentrate on living according to the light you have so that you may open yourself to more light; get as much light as possible through the inner way”. 9. “Live this day! Yesterday is but a dream and tomorrow is only a vision, but today welllived makes every tomorrow a vision of hope. Never agonize over the past or worry over the future. Live this day and live it well”. 10. “Death is a beautiful liberation into a freer life. The limiting clay garment, the body, is put aside. The self-centered nature goes with you to learn and grow on the disembodied side of life, and then returns

here into a suitable clay garment and suitable circumstances to learn the lessons we need to learn. Could we but see a bit deeper into life, we would grieve at birth and rejoice at death. If we but knew how short is the earth life in comparison with the whole, we would be less troubled with the difficulties of the earth life than we are troubled now with the difficulties of one of our days.” 11. “To attain inner peace you must actually give your life, not just your possessions. When you at last give your life – bringing into alignment your beliefs and the way you live –then, and then, alone can you begin to find inner peace”. 12. “There is no greater block to world peace or inner peace than fear. What we fear we tend to develop an unreasoning hatred for, so we come to hate and fear. This not only injures us psychologically and aggravates world tension, but through such negative concentration we tend to attract the thing we fear. If we fear nothing and radiate love, we can expect good things to come. How much this world needs the message and examples of love and of faith!” This is the way of peace.Overcome evil with Good, falsehood with Truth, and hatred with Love. (With grateful acknowledgements to FRIENDS OF PEACE PILGRIM)

***

Spirituality does not mean being engaged all the time in God’s worship, yoga-meditation and s³dhan³ for salvation of one’s own self. Spirituality, in the truest sense, is virtuous development of the self and altruistic use of one’s own qualities, potentials and resources for the welfare of the world. Akhand Jyoti July-Aug. 2004

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THE SUBTLE DETERMINATORS OF HUMAN PERSONALITY The dominant influences in the formation of human personality are generally believed to be environment and enterprise. But this belief holds true only to a certain extent. It is a matter of common observation that children born and brought up in similar circumstances develop major mental and emotional differences later. This is primarily on account of the basic life-elements, which go to make the person of an offspring. These subtle influences come down over many previous generations from both paternal and maternal sides. They combine to maintain the continuity of hereditary characteristics and also mutate in a strange way to spawn entirely new traits and identities, thereby taking evolution forward. Scientists have been able to uncover the fundamental basis of life of not only human beings but of all the life forms belonging to animal and plant worlds. Since the second half of the 20th century, a great amount of research has been made in this direction and almost daily new findings are published. This rapid and profuse work is propelled by advances in electron microscopy and cybernetics in which information from different fields are collated and integrated into a composite whole. All living organisms from the simplest amoeba to the most complex human body have been formed by the same lifechemical, the DNA or deoxyribonucleic acid. The DNA contains in chemically coded form - the blueprint of life, i.e., all the information 28

needed to build, control and maintain a living organism. The DNA has extremely tiny spring-like structures, which can be seen through an electron microscope. The defined stretch of DNA is called genes. The genes have memory banks and they continually feed the body cells with instructions about the formation and functioning of body organs. This way co-ordination among the billions of body cells is achieved. DNA is found in every living organism except in human RBC and certain types of viruses. An adult human body has 600 billion “energy packets” of DNA. In shape and chemical composition, all of these are similar whether in humans or animals or even in grass blades. The key to all of life’s diversity is hidden in DNA. The particular order of its constituent bases determines whether an organism is a human or a bird, fish, insect or vegetable. An Indian-American scientist Dr. Hargovind Khurana made pathbreaking discoveries about the structure of RNA (ribonucleic acid) and was awarded the Nobel Prize in 1968. According to scientists, DNA controls and balances biochemical parameters and BMR (Basic Metabolic Rate). Sitting in the nucleus of the cell it keeps on issuing signals and commands about the pre-ordained physical, functional and behavioral traits. All of body’s organs heart, lungs, kidneys, intestines, skin, eyes, ears, nose etc. take shape in accordance with these directions. Different functions like Akhand Jyoti July-Aug. 2004

digestion; heart beating and even thoughts and emotions depend on these signals. This process starts in the embryo and goes on till death. The structure of DNA molecule was first unravelled by Dr. James Watson and Dr. Francis Crick in 1953. It is made up of a double helix of two chains coiled around each other like a spiral tape. Arranged lengthwise, this tape will measure about five feet. The number of cells in a young person may reach up to 600 billion. The combined length of the DNA molecules of all the cells will form a tape long enough to measure the whole universe. A cell biologist of Chicago University, Dr. George Beedal, explains that the DNA molecule is so lengthy because it has to encapsulate coded information about an entire life span. The DNA molecule consists of three main chemical substancessugar, phosphate and nitrogen compounds. Each of the two chains is made up of alternating pentose sugar (deoxyribose) and phosphate groups with nitrogen compounds linking the two strands like the rungs of a twisted ladder. Scientists believe that all the mysteries of life are hidden in these nitrogen compounds and to understand their mysterious signals massive research efforts are going on. In the beginning of the 20th century, an American scientist Dr. Sutton told the world about chromosomes. These are threadlike bodies existing in pairs inside the nucleus of every cell of a living organism. Chromosome number is characteristic of a species. Humans have 46 chromosomes; half of which come from the father and half from the mother. Out of these 23 pairs, 22 are matched pairs, called autosomes. The 23rd pair is sex chromosome. This pair determines the sex of a baby. In male, the pair is ‘XY’ Akhand Jyoti July-Aug. 2004

and in female, it is ‘XX’. Every cell of our body has the same number of chromosomes except the reproductive cells (gamets; egg or sperm), which have exactly half the number. A new life is formed by the fusion of two gamets. Chromosome is made up of 50-60% protein, 25-48% DNA and the rest of RNA. Each chromosome has one very large strand of DNA, which is coiled and folded to produce a compact body. Tiny particles of nucleo-protein, called genes, exist in the chromosome in the manner of knots tied at regular intervals on a length of thread. Genes are the basis of physical and functional units of heredity. They first reach the zygote, which is formed as a result of male and female gamet union. From there, through cell division, they spread to every cell and control basic cellular operations. According to scientists every gene is located at a specific place in the DNA which is called ‘locus’ and the sequence of these locations is extremely important as it determines all of an organism’s characteristics. From its location, the gene transmits genetic information to the RNA molecule. RNA, in turn, goes to the cell cytoplasm and synthesizes proteins so that different agencies and chemicals concerned with body formation may be accurately instructed about their duties and functions. Genes are responsible for preservation and continuity of hereditary traits. Heredity means transmission of physical and mental-emotional characteristics- visible or invisible – from one generation to another. This generational continuum constitutes the basis of the evolutionary progress of life. Although offspring exhibits visible likeness to their parents, they are also different in many ways. 29

These differences called “variance” in scientific terms may exist between two children of the same parentage, or among different members of the same family, or among different animals of the same species. The science, which studies the underlying factors behind such similarities and dissimilarities, as also the behavioral traits and physical features of the offspring and the mechanism of their transmission from parents to the next generation is called “genetics”. Genetics, however, is not concerned with those changes that occur on account of environment, nurturing, experience and training. Genetics, or the science of heredity is a branch of biology. Its sub-branch is “eugenics” which deals with race improvement. This science is under serious scrutiny as a new tool of great promise in the progress of human evolution and civilization. The ancestors of modern man were comparatively superior in terms of physical

and intellectual abilities as well as longevity. Serious efforts are underway to make up this shortfall in modern man and raise him to his ancestors’ measure. Through genetic engineering and manipulation of DNA, harmful and disease causing genes are sought to be replaced by beneficial genes. The ongoing researches in this direction hold the promise that some day desired changes would be carried out in the structure of this most subtle and ubiquitous basic element of life and such human beings could be produced who are more strong, more talented and more long-living than their ancestors. Dr. Watson and Dr. Crick had this unbounded potentiality in mind when on the occasion of receiving the Nobel Prize in 1962 they said, “The key is in hand, but not the operator. Hopefully, we would find that too some day. Then man who is today a puppet in the hands of nature would make the latter dance to his tunes.” ***

Man continued to live ever more dissatisfied, desperate and worried. Once again he went to God and prayed for succor. This time God bestowed a conditional support: Only those who practice self-restraint and selflessly endeavor to make the world a better place for others as well, will be blessed by divine grace. Those who fulfill this condition to some extent, proportionately receive joy and peace. They are indeed unfortunate who ignore the message of God and fritter away the invaluable assets of life chasing insane passions, which lead to tensions, sorrows and innumerable self-made miseries. 30

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Health Tips: YOUR HEALTH: GUIDELINES FROM AYURVEDA –VII In the preceding three issues we have been discussing the role of food in the maintenance of good health as prescribed in Ayurveda. Now we proceed further with other phases of the daily routine. In particular, in the present article we shall focus upon – what should be the ideal routine since evening till early morning (called r³trichary³). The following shlokas provide guidelines on the major aspects and activities pertaining to the r³trichary³ – including late evening routine, going to bed, sleep, dream, disciplines of chastity, etc. Et³ni Pancakarm³ñi Sandhy³y³® Varjayed Budha¡ | Âh³ra® Maithun³® Nidr³® Samp³Úham Gatimdhwani || Bhojan³ój³yate Vyardhirmaithun³dgarbhavaik— ati¡, Nidr³y³ Ni¡swat³ P³Úh³yurh³nirgaterbhayam | PradoÌa Païcimau Y³mau Ved³bhy³sena Taunayet || Prahardwaya® Shay³no Brahmbh¿y³ya Kalpate | Ratrau Ca Bhojana® Kury³tprathamaprahar³ntare| Kincid¿na® Samaïnºy³d Durjara® Tatra Varjayet ||

Meaning: Wise men and women avoid the following five activities during the first of the four phases of night–– eating, sleeping, general reading or studying, sexual activities, and roving away from the house. Eating in this phase causes health disorders or diseases, sleep makes one dull and eventually leads to failure or poverty, conceiving in this period results in defective foetus, general reading Akhand Jyoti July-Aug. 2004

(or studying) reduces vitality (due to unnatural mental fatigue along with other factors), roving around in the dark is risky and it also disturbs one’s disciplined schedule. As far as possible, one should have dinner before sunset or early in the first phase of r³trichary³ (The period, say about an hour after sunset to and hour before sunrise is called r³tri, which is divided into four phases of equal duration). The food should be light and easily digestible; the quantity eaten should be less than what one eats in the morning/afternoon. One should sleep in a relaxed state of mind and body during the second and the third phases of r³trichary³. The first phase of r³trichary³ since evening should be used for prayers and study of or contemplating on vedic literature, spiritual books etc. The last phase (i.e. the period about 2-3 hours before sunrise till about an hour after) should also be used for this purpose along with worship, meditation and yoga. The guidelines given by the rishis in the above shlokas are scientific from the viewpoint of mental and physical health. For example, taking light dinner before sunset or in the first phase of night is found to be ideal for healthy metabolism. It gives sufficient time to the GI tract to distribute the processed food in the various organs of the body. Jainism prescribes the discipline of not eating anything after sunset. Unfortunately the routine adopted by most of us in modern times is unscientific with respect to our 31

natural metabolic system. We sleep late after watching television till 11 or 12 in the night; eat whatever we like as and when we feel like…. Get up late; often take breakfast at the time, which according to Ayurveda, is supposed to be the time for lunch. The result is obvious. We hardly enjoy good health and vitality, which nature wants to endow us with. As we had discussed earlier in this series, the sandhik³las (junctions between evening and night and that between night and morning, say around sunset and sunrise time) are crucial for physical, mental as well as spiritual health. Eating or sleeping at these time periods is strictly prohibited in our scriptures. The rishis, the scientist-sages of yore had advised specific s³dhan³ practices and prayer-meditations during these junctures. The linkage between solar radiations and our biological clocks has also been found to be very distinct during these periods of time in some modern laboratory experiments. Even if we could sit calmly and do a deep breathing pr³n³y³ma exercise during these time intervals, our physical fatigue and mental stress and tensions would disappear. Practicing meditation (especially on the soothing brilliance of the rising or setting sun) at these junctures bestows added advantage of gradual sharpening of intellect and also deepening of spiritual aspirations. Sound, dreamless sleep for six hours during the second and third phases of night is sufficient for relaxing, and rejuvenating our mind-body system. Few hours of yoganidr³ are found to have marvelous effects. It is a pity that we have chosen the other extreme. What we watch on the television in the name of entertainment or ‘enjoy’ through other audio-visual mediums these days is saturated with obscenity and violence, which perversely affect our mind and emotions. 32

Yognidr³ is impossible in such circumstances. In fact many of us hardly get sound sleep because of the wrong r³trichary³ we have adopted. No doubt, we should have some time for healthy entertainment but it should be chosen wisely and discriminately. Ayurvedic experts always advise that there should be a minimum of three hours’ gap between the dinner time and the time to go to bed. One must drink substantial amount of water after one hour’s interval during this period. This helps proper digestion of the meal, good sleep at night and natural cleansing of the bowls after getting up in the morning. Consuming hot drinks (including tea or coffee), especially in the evening or night, is harmful to health, as it disturbs sleep and eventually the mental and bodily health. One does not feel fresh in the morning if one has not slept well in the night. Morning-fatigue, drowsiness and general dullness upset one’s work efficiency. The savants of Ayurveda advise that one should wash the feet (using cold water in summer and warm in the winter) before going to bed. Those still having problems with sleep should massage the soles with ghee (clarified butter) prepared from cow’s milk or with mustered or other prescribed herbal oil. This also minimizes the chances of catching cold or cough. Maharshi Vedvyas writes in the Mahabharata –– Nakta®acary³m Diw³swapnam³lasya® Paiïuna®madama | Atiyogamayoga®ca Ïreyasoarthº Parityajet ||

Meaning: One who cares for his wellbeing should avoid ––keeping awake at night, sleeping in daytime, lethargy, intoxication, habits of criticizing or complaining about Akhand Jyoti July-Aug. 2004

others, extremities in eating and other activities. What is sleep? “Yogasutra” gives its precise definition as – “Abh³va Pratyay³valamban³ Vratti Nidr³” – the state of mind in which its (extrovert) tendency to experience the gross material existence disappears. Acharya Charak regards sleep as one of the three essential prerequisites for the health of physical body –– ‘Traya Upasta®bh³ Ity³h³ra¡ Swapnau Brahmcharyamiti’.– Proper food (and eating habits), good sleep and continence. We observe none of these three and so it is natural that we largely remain deprived of good health, vital energy and vigor. The number of patients suffering from acute insomnia is in crores today; much larger is the number of those who somehow sleep with the help of tranquilizers. Many more have troubles of not getting good, sound sleep. Starting with general dullness and drowsiness, the disorders of sleep often result in varieties of other mental or physical ailments. Ayurvedic scriptures have given significant importance to good sleep at proper times in the night and have affirmed it as a sign and source of healthy life. “Kavya

Mimansa” quotes –– Samyak Sw³po VapuÌa¡ Param³rogy³ya | Here ‘Samyak Sw³pa¡’ implies sound sleep (without any dreams) at right times for proper duration. ‘Param³rogy³ya’ implies –– that which ensures a state of enduring good health and immunity against disease. The poet further states the same in other words as – ‘Ardharogahari Nidr³’ (Good sleep does at least half the remedial work of natural recovery from sickness). While talking of sleep, Ayurvedic scriptures further provide some practical guidelines. For instance, putting anjan (collyrium or lamp-black eye-lotion prepared from ghee of cow’s milk or specific herbal oil) in the eyes before going to bed is said to induce soothing effects on the eyes. Eyes are sensors and processors of light and related functions and hence regarded as functionally constituted of the agni tatva (one of the five basic elements) and are thus prone to diseases caused by kapha doÌa (one of the three tridoÌas described in Ayurveda). As the latter is supposed to mainly manifest as ïleÌma (origin of phlegm, which grows with chill, moisture and impurities, on the base of jala tatva), it is advisable to protect the eyes from

The process of germination of a seed and its growth into a tree is spread over a process a time. They hope in vain who have no patience and want to have the results of their good deeds at the earliest. Those unaware of the law of karma and its process of fructifying at the right moment, often fall in despair falsely thinking that sinners get away without any punishment while the simple and even saintly persons are denied. But they are not right. Every deed, every action has its corresponding consequence when its time is ripe. The wise and farsighted never lose patience and continue performing their duties with faith and hope. Akhand Jyoti July-Aug. 2004

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it. The substances like anjan are supposed to be suppressors of the kapha doÌa in the eyes and are therefore considered efficacious in protecting the natural health (and radiance) of the eyes and as inducers of sound sleep. Surama, which seems to have been popularized in the Middle East and India by the Greeks, is also a type of anjan. Putting few drops of rosewater in the eyes also cleans the eyes and gives a soothing sensation and helps in inducing good sleep. Ayurveda mentions of applying pure honey on the pores (inner edges) of eyes; it gives burning sensations initially, but it is supposed to be a natural preventive medicine against cataract. However it should be used only upon (Ayurvedic) doctor’s advice, after ensuring the purity of honey. Ayurvedic scriptures describe several methods of preparing anjans for specific purposes. The most common and suitable for most of us is the following. Lit a lamp of pure caster-oil using a clean cotton wick to get consistent yellow flame. Collect the lamp-black by keeping a clean pot of bronze on the tip of the burning flame while taking care that the flame should remain yellow. Mix

ghee of cow’s milk in appropriate proportion and small quantity of good quality, finely powdered camphor in the lampblack. The anjan is ready to be used as an eye-lotion. In view of the sensitivity of the eyes, it is recommended that one prepares it in the presence of an expert. Quality of the collyrium or lamp-black should also be tested. It should not be used for more than six months. Needless to say that extra care should be taken for the hygiene of fingers while using them to apply this eye-lotion inside the eyes. As most of us are aware, we must clean the eyes (before putting the anjan or even otherwise) and teeth before going to bed. As we had discussed in one of the earlier articles on morning routine, Ayurveda advises the use of natural herbs (especially neem-dataun) for cleansing the teeth. These are some simple but excellent tips for natural protection of our health. We shall highlight some more points concerning r³tricharya in the next issue. (To be continued in the next issue)

When Christ was in the town of Caper, he chose to live with the downtrodden, illiterate people in the backward area there; many criminals and persons of perverted nature also lived there. The elite of the town went to pay him obeisance and requested him to come and stay at a neater locality inhabited by civilized and cultured people. Jesus asked them in reply – “Does a doctor on duty go to see the sick or the healthy persons? The Son of God has come on the earth to serve those in pain, to show light to those who are in the dark, to help the fallen ones to rise. So he has to live with the lowest and the lost.”

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THE MESSAGE OF THE HIMALAYAS Dr. Paul Brunton (1898-1981) was one of the twentieth century’s greatest explorer of spiritual traditions of the East. Here, we are happily sharing with our readers, with a sense of deep gratitude and reverence for this sincere seeker of truth, the tribute that he has paid to Devatma Himalaya at the end of his sojourn for a few months in the stillness and solitude of Uttarakahnd in 1935 at the instance of his Divine Teaches, Ramana Maharishi. (Source: ‘A HERMIT IN THE HIMALAYAS’ with grateful acknowledgements to Shubha Publications, Delhi) - Editor I have packed my bags and turned my eyes southward and prepared to leave this world of mellow skies and mantled ridges, to set forth once more, a homeless, wanderer. For the season will change, the cold increase daily, and a white rampart of snow will heap itself seven feet high all round my house and all but bury its exits and entrances during the late autumn and winter months. The white flakes will fall thickly upon this familiar scene before long and make the paths impassable. This little kingdom Tehri will hibernate in isolated grandeur and the Himalayan heights will once more be cut off from human access until the recurrence of spring. It pains me to remember that I shall soon have to walk into the society of noisy, fidgety, superficial men, whose voices will buzz like flies and be as meaningless to me. How shall I endure the constant cackle of the towns, the endless unnecessary talk? The silence of these mountains seems to have entered my bones: some effort will be required to break it once more. Alas! It must be done. The Overself’s eloquent silence must yield to the intellect’s babble. But I shall Akhand Jyoti July-Aug. 2004

always be able to turn towards the memory of my Himalayan sojourn, which is ineffaceable, and to its divine fruit, which is ineffable. No journey is so profitable as when it is undertaken to find the place or the man who can yield us Truth. The chronicle will be incomplete if I did not sum up somehow the message of Nature, which I learned in the mountains, and the message of Himalayas’ stillness to distracted mankind. So I add these few lines in the hope that the power of words may convey some hints of the Wordless Power, which was and is for me the supreme atmosphere of the Himalayas. Destiny, I know, sent me across the ocean to my Master; he silently sent me into the solitude of the Himalayas: and the Himalayas now send me back to the turmoil of the larger world I had forsaken. The circle is now complete. These three turning points make the perfect triangle. A long time must pass before I disappear into external retreat again; before I forsake humanity and abandon the claims of social existence. And when the day comes for me to prepare to begin a longer journey than that 35

from Himalayas I shall be ready. I know that the stillness here found will pass with me into the world of death and be-friend me in a region where riches must fail. Put into a small packet, the ultimate message of Himalayas is SILENCE, that silence which carries the breath of God in its hush. In that Silence mankind may find its proof of the existence of God, of the reality of a universal Power behind Nature, which is ever-present and ever working. To me life shall ever after be bigger and nobler because I have lived here. I think the final news which I shall bring away from these peaks is also extremely ancient – that of God’s reality. The higher Power is no mere article of belief to me, but a verity – authentic, undeniable and supreme, even though It be so hidden. I think too that I have learned that the highest wisdom is to find and then surrender to this power. But to discover It we need to go into the Silence every day for a little while, retiring from the outer world to enter the inner world wherein It abides. God will not lower his mode of speech in order that unfamiliar mortals may comprehend. We must learn His language or go without His message. His language is nothing else than this stillness. And He is no more distant from us than our own selves. The corollary of this is that man need never mourn his possible extinction. The hope of immortality is the herald of its realization. In his profoundest moments he may feel and experience its truth. Although this thought has been uttered and echoed even by impercipient persons to the point of

platitudinous boredom; it happens to be true. Man’s body will pass as certainly as those pale mists, which glitter, on the somber peaks before me, but he shall keep the integrity of his own self, for it is divine. I know this, not because some bible or clergyman has told me so, but because I have entered the Silence. When I sat in my mountain sanctuary, I felt myself being lifted at times out of my body and floating gently upwards into the air. I could see all the landscape around, all the familiar sights and scenes of forest, ridge ravine and snowy summit. I was not asleep and I was not dreaming, yet once, when a servant came to call me I was unable to move hand or limb although I heard him. I was incapable of speaking or moving, yet I was still alive. This convinced me that I shall survive more than a thousand arguments, for it showed one how it is possible for the mind, the inner man, to move in and out of the flesh at birth, sleep and death. The Divine Power has not deserted its creation, the universe. It is ever silently working. Let us remember and re-remember that in these dark hours of world turmoil. Whatever happens to-day I am convinced that the onward history of man shall embody his highest hopes, merely because of this secret working of God. I have this faith, and everyone else may have it too who will go into the silence and listen to its soundless Voice. Let us then hold to Hope, when other things prove not worth holding to. The gods shall and must conquer.Himalayas taught me so.I would like, as a last line, to-rewrite the Psalmist’s sentence and word it thus “Be still, and know that I am – God” ***

No power, no wealth, no other resources of the world could solve our problems if we neglect the still small voice of our own soul. 36

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ONLY THE RISHI VISION OF LIFE WILL SOLVE THE ENVIRONMENTAL – CRISIS Environment means that which envelops us on all sides, the Nature all around us, the surroundings. Everything is included in it. While man influences environment, the latter, too, casts a wide and deep impact on him. Indeed, the story of man’s progress is the story of his smooth and organic adjustment with nature. Nature has made invaluable contribution in making human life rich and joyful by bestowing upon it innumerable gifts. At the root of this benevolence, there has been man’s love, goodwill and reverence for nature. In Indian culture, special sanctity has been accorded to environment – conservation. Here, human life, in tangible and intangible forms, has always been seen as existing in harmony with the earth, water, air, space, the sun, moon, rivers, trees, birds and animals. The Indian rishis (seers) had deeply understood the mutually interdependent relationship between man and nature. That is why the concept of environment-protection in Indian thought is as old as the human existence itself; although its nature and form have been different from today’s concept. In those times, there were no social or non-governmental organizations to work in the field of environment protection, nor was there any national policy as such. There was perhaps no need for this. This value was inculcated in public-psyche since childhood by the sages and seers, and the Brahmin-priests. For this reason, a strong sense of environment-protection suffused our Akhand Jyoti July-Aug. 2004

whole existence and became a part and parcel of the routine activities of daily life. The very first lesson our rishis taught the people was that there exists a relationship of essential oneness between every sentient and so-called insentient entity in this creation; one Cosmic Spirit permeating them all. Here, the different organs of nature were never seen in isolation of man; nay, every entity was invested with divinity and this san³tan (eternal) tradition has had its own profound philosophic and spiritual basis. To perceive God’s existence as all - pervading and to experience this Immanent Being in every animate and inanimate object – this is the essence of Indian spirituality. On this philosophical underpinning, a healthy respect for nature has been blossoming, and glimpses of the Divine were perceived in its myriad manifestations. In this backdrop, the sages and seers of India, sitting in the sylvan surroundings of nature, discovered the mystery of ³tm³ and Parm³tm³ (the individual self and the Cosmic Self). That is why, in ancient India, the scriptural texts were created in the forests, or on mountains and river banks, and our rishis remained ever conscious about awakening and emphasizing the bond of reverential faith (ïraddh³), regard and cooperation between man and nature in its full grandeur and radiance. For this reason, rivers, mountains, woods and lakes were regarded as the ideal centers for spiritual s³dhan³ (enquiry). It was the height of 37

ïraddh³ that rivers were accorded the exalted status of mother, mountains were looked upon as divine, and trees were considered objects of worship. Deification of the elements of nature reflects this Sublime Height of the vedic thought. Among the vedic literature, the Âranyakas occupy an important place. Bhaskaracharya, the commentator of Aitareya Âranyaka writes that the Âranyakas were called so because their teaching and studying were done in Âranyakas (forests). These are serious and thought-provoking works on Brahmavidy³, the knowledge of Br³hman. In them, God has been perceived as the all-pervading and immanent power in every atom of the creation. Such a perception naturally leads to the establishment of a cordial bond of kinship between man and nature. For this reason, the Indian rishi prays for peace – from the depths of his antahkaraña (the internal sense) for every sentient and insentient constituent of the universe. At

the same time, he also prays to the Almighty that he himself be an instrument of peace. The Upanishadic rishi says: “Yo devoagnau yoapsu yo viïva® bhuvanam³viveïa / Ya oÌadhºÌu yo vansapatiÌu tasmai dev³ya namo namah”” // Meaning – “I bow to the God who indwells the fire and the water, by whom the entire world is permeated, who swells in the herbs and the flora”. With this lofty vision, the Indian seers recognized Nature as a means to spiritual progress and self-development. There has always been a sense of reverence and respect towards Nature here. Lord Krishna proclaimed this very eternal truth when he called himself ritu1 personified, tree personified, river personified, and mountains personified in chapter X of the Bhagwadgita – Vibhuti Yoga. The Indian scheme of four-fold division of life, too, is based on the Indian rishi’s holistic vision of nature. Of the four ³shramas2 (stages of life), three were spent

Sufi Saint Rabiya used to keep a piece of burning coal and a pot full of water near her place of worship. These were important symbols for her that, in her own words, used to remind her that she has to dissolve her personal desires in water and burn her ego in fire, because these two are the major hurdles in the way to self-realization. The visitors used to be surprised hearing this explanation from her. Once some people asked her: “you are such a great devotee and saintly person how could there be any fault or blemish in you, which you want to dissolve or burn?” Rabiya’s response was: “The day I would regard myself as free from all flaws and infirmities, what to talk about sainthood, I won’t even remain worthy of being called a human.” 38

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wholly in the company of nature. The first stage of brahmacharya ³shrama (as student), was spent in the teacher’s ³shrama or retreat which used to be located in forest regions by river banks, where one always remained close to nature. The third stage of v³naprastha ³shrama, too, makes clear its role by its nomenclature. In this stage of life, mainly devoted to study, s³dhan³ and contemplation on the nature of self, the major part of the loka-sevi’s (public servant’s) time was spent in forest regions (vana). And the sanyasa ³shrama stage was the path of single pointed s³dhan³ for spiritual awakening which required a person to relinquish all worldly responsibilities and retire to the seclusion of mountain caves. Thus the Indian culture is suffused with deep affinity with and unbounded reverence for nature. Glimpses of the Divine in diverse constituents of the earth is reflected in the utterance of the Upanishadic seer when he says: “O Lord, sands are your semidigested food; rivers are your veins and arteries; mountains and hills are your heartregion; all the flora, trees and herbs are like your cutaneous hair. Be they all our Shiva. We respect and conserve the rivers and the trees etc. beholding these as your body organs”. It is high time to wake up and be aware of this lofty and insightful life-vision of our rishis. The modern developmental model of the society and the world is diametrically opposed to the view

propounded by the rishis. To call it a product of demonic culture will not be entirely wrong. Its ideal is reckless abuse of nature and maximum exploitation of its resources. In this model, nature is merely a resource to be utilized. It has no vision to regard nature even as its friendly companion and complementary power let alone having a healthy esteem for it. The present crisis of environment – degradation is the direct result of this merciless exploitation and ravishment of nature. As long as a sense of love and respect for nature is not developed all materialistic efforts at environment protection would remain superficial and futile. This is not possible without glimpsing the Immanent Presence of the Supreme Being in each atom of the creation. This, in the words of the Yugrishi, is the process of straightening up (ulte ko sulta karna) the inverted. There can be no solution to the environmental – crisis without bringing about a fundamental change in our outlook. Notes: 1. Ritu = the cosmic order; cycle of seasons. 2. The four successive ³shramas (lit. – ‘hermitages’) are – brahmacharya (as student), grihastha (as householder), vanaprastha (forest anchorite) and sanyas (ascetic or mendicant). ***

Faith in spirituality encourages one to live for noble ideals and aims even at the risk of obvious loss in materialistic domains of life. This is the attitude, which enables cultivation of high character in individuals and strong and progressive development of the society. Akhand Jyoti July-Aug. 2004

39

THE WONDERS OF NEURO-CHEMICALS The anatomy of the body, the weight and size of the brain are almost the same in all humans. God has been uniformly kind to everybody in this respect. The white and the black, the tall and the short, the savage and the sage – all have brains of similar size and shape with same anatomical structure. In spite of that, we find startling diversity and difference in the emotional, intellectual and mental faculties, talents and skills in individual human beings. Some people are wise and exceptionally brilliant, while others, despite living under same socioeconomic conditions and having similar physical health and appearance, find it difficult to efficiently perform even the ordinary tasks and essential duties of life. Some are altruists, generous, affectionate and kind, while others are apathetic, selfish and cruel. Some have cheerful temperament and enthusiastic fervor to perform their duties and daily chores; some enjoy playing and have special talents in sports; still there are many who are not interested in any game, they live a lethargic, dull and aimless life...., and life is a burden for them. Why this contrast? How the mental, emotional and intellectual levels of people vary so drastically? These questions have always motivated research in the areas of behavioral psychology and neurochemistry. The quest for scientifically probing the magical world of human-brain has been going on ever since the advent of human civilization. 40

The scientists of yore had adopted the approach of subtle science of spirituality to gain knowledge about human mind and to creatively control the functioning of the brain. Modern scientists have adopted an approach beginning from the gross analysis of the physicochemical reactions and study of their effects manifested in behavioral changes. Progress of this research is now opening newer dimensions of the subtle aspects of human brain. The study of hormones has offered amazing information to the researchers who consider physiological and biochemical processing to be the basic cause of different functions of the brain. The front-line researchers now believe that the root cause of secretion of the enormous varieties of hormones are yet unknown because of the subtle nature of different levels of consciousness affecting the mind. Even a single drop of some hormones secreted within the brain is found to bring about drastic changes in the body-functions. The temperament and the emotional manifestations too are found to vary because of the fluctuations in specific hormonal levels. Many hormones and neurochemicals – contained in the tiny neurons, have now been identified and analyzed in the laboratories. These include; those found to be associated with fatigued or energetic state of the body and the alacrity of mind, and those which can stimulate or suppress the expressions of love, compassion, cheerfulness etc. The hormone-secreting Akhand Jyoti July-Aug. 2004

glands seem to offer even newer wonders before the endocrinologists to further accelerate research in the related areas of neuroscience. It is a surprising coincidence that the existence of the mysterious neuro-chemicals came into light through the study of some diseases like aboulia and amnesia in which the mind goes into depression or becomes dull and dormant by losing memory and intellectual sharpness. Some scientists at the American National Institute of Mental Health had found that the activity or inhibition of an enzyme called MAO (Mono Amine Oxidase) is largely responsible for the changes in people’s temperaments. The normal as well as the unusual emotional expressions of different persons cheerfulness and irritation, alacrity and accede etc. - are found to depend on the inhibition or activation – by other enzymes and chemicals – of the neurohormonal secretions of MAO. According to Dr. Andrew Baptist, a behavioral psychologist by profession, there are two major classes of neuro-chemicals: one, the group of MAO-enzymes and the other, that of different neurotransmitters such as, epinephrine, dopamine, serotonine, etc. The MAOs suppress the functions of the neurotransmitters. A third group of neurotransmitters has also been discovered which preserves the activity and blood-level of the neurotransmitters. This helper group mainly consists of the enzymes of endorphin category. The research findings of Dr. Andrew and others indicate that excessive secretion of MAO often triggers lethargy, dullness, mental restlessness and tension. The activation of the second group can suppress the effects of MAO and induce alacrity, enthusiasm, relaxation and cheerfulness. The enzymes like encephalon Akhand Jyoti July-Aug. 2004

etc of the endorphin group further enhance the activity of the neurotransmitters and accelerate positive effects on mental and emotional conditions. People are found to show greater mental concentration and efficiency in their tasks-in-hand when the secretion and activities of the neurotransmitters and hormones of the latter groups are on. Dr. Kraftsman and Dr. John Crookschank of Baltimore University have carried out intensive research on human psychology and psychosomatic diseases. The results of their studies suggest that whenever the activity of MAO increases, it inhibits the normal secretion of the neurotransmitters in the brain. This gives rise to mental restlessness, gloom and distress. Similar effects are induced by the rising toxicity in the environment. In view of the analysis of positive effects of some antidepression drugs, these scientists prescribe the hormones of endorphin family as the inhibitors of the negative effects of MAO. Persons having substantial levels of active endorphins enjoy an open, happy and healthy mentality – free from emotional complexes and stresses. Such temperamental traits can be triggered to some extent by balanced doses of anti-depressant medicines and steroids, which stimulate the secretion of different neurotransmitters. Apart from the medications, some behavioral psychologists also found use of autosuggestion, hypnotism and biofeedback techniques as effective. They opine that the steroids, though useful in inducing positive effects by activating the secretion of the corresponding hormones, are not harmless. The side effects of steroids are often so severe that they create other serious physiological and mental problems that require further stronger drug medication.In order to avoid 41

this vicious cycle, these and many other researchers are now investigating the alternative techniques – of autosuggestive biofeedback based counseling etc to maintain healthy functioning of neurotransmitters in a natural manner. Considering the fast increasing pollution in physical, mental and emotional spheres of life and the associated rise in the occurrence of mental stress, hypertension, depression and other psychosomatic disorders, investigations of this kind appear all the more important and necessary. Stanford Research Centre in USA has a separate department for studies on oriental meditation-based psychotherapies. The scientists of this centre have found that the above mentioned three major types of hormones/ neuro-chemicals –– responsible for inducing gloom and despair or energy and joy etc, express the reactions of internal emotions through the medium of the secretions of the pituitary gland and the hypothalamus in the brain. Their experiments show that these neurohormonal secretions can be regulated by the practices of dhy³n, dh³rñ³, yoganidr³ and other s³dhan³s of mental and emotional control. The results of initial research on a few hormones –– whose secretion in the blood manifests remarkable reactions and effects –– had excited the scientific community towards further research on these astonishing biomolecules. Hormonal effects on physical structure of the body, complexion and beauty, youthfulness and aging, puberty, concupiscence etc, and the ‘fight or flight’ type reactions against mental stress and strain, etc have been the focus of research in neurochemistry and endocrinology. Growing research in the fields of brain-chemistry or neurohormonal secretions has offered deeper insight into many aspects 42

of behavioral psychology and personalitydevelopment, which were unknown to the modern scientists until recently. Although, the science of spirituality and associated yoga-s³dhan³ had detailed mentions of the subtle aspects of human mind-body relationships, the modern scientists were not attracted to study them owing to the lack of visible evidences. The laboratory research on the ‘micro world’ of hormones and recognition of the tremendous effects of mental and emotional levels on neurohormonal secretions has now opened up new frontiers of collaborative research in associated fields of the ancient and modern sciences. According to the experts of neurochemistry and neurohistopathology, the chemistry of brain is quite peculiar and arcane. Several hormones that were believed as secreted by the glands in the digestive system and were found present in the corresponding portions of the body have now been discovered to be present in the brain as well. The group of such hormones includes ACTH (acetylcholine) and epinephrine. Significant amount of cholesystiqunine – responsible for controlling acidic secretions in the stomach and glucoverticoides, secreted by the adrenal gland, is detected in the brain too. Scientific studies suggest the possibilities that these hormones might also be reacting as neuro-spinal transmitters whose excess in the brain may cause different psychosomatic disorders. The psychosomatic diseases which manifest as peptic ulcer, cardiac arrest, mental instability, irritation, Bowel’s syndrome, ulcerative colitis, etc, are believed to be caused by the imbalance in the concentrations of above hormones. It should be noted that the occurrences of these types of diseases are increasing at a rapid rate and Akhand Jyoti July-Aug. 2004

at present almost three-fourths of the world population – especially in the developed and developing countries - is suffering from such abnormalities. Little perturbation in the normal secretion pattern of the hormones such as the dopamine, gawa, serotonine etc, causes deformation in very sensitive centers of the brain and the nervous system and gives rise to amnesia, mental instability, Parkinson’s disease, etc. A healthy, well-educated, multitalented scholar might also lose his memory and intelligence during the transition period of aging when such hormonal disorders are more likely to occur. Those who remain cheerful and keep themselves active in creative tasks – and thus naturally restrain the secretion and negative effects of the MAOs and inhibitors, do not risk such hormonal problems in old age. Neurochemists have found that the hormones secreted by the pineal and pituitary glands not only control the sex related activities, but, more importantly, they also affect and regulate one’s decision making capabilities, thinking and sense of time and space etc. Thus, the hormonal secretions associated with puberty serve multiple purposes. Scientific studies have shown that the level of androgen – sex hormone in males that is responsible for manhood and bodycharacteristics including the shape of testicle etc – and the ability of time and space recognition and grasping power of men are interrelated. Lesser the level of androgen more would be the possibility of impotency and mental dullness. Similar interrelationships – between mental sharpness, sex related functions of the body and mind, and specific hormonal secretions – are found to exist in the females too. The complexity of neurohormonal chemistry is so high that only a small fraction Akhand Jyoti July-Aug. 2004

of the related reactions and functions has so far been analyzed in the laboratories. Collaborative research in psychology, endocrinology and neurology has become essential for identifying some of the latent ‘activity and sensory’ centers in the human brain. The collective efforts of researchers at the Michael Ridge Hospital, Chicago, Massachusetts General Hospital and the Stanford Research Center are progressing well in this direction. Let us hope that deeper investigations in this regard would one day provide the knowledge of the subtle centers like – sahastr³ra, brahmr³ndhras, ³nandmayakosha, ³gy³ chakra, etc, described in the ancient science of yoga, in a manner comprehensible to the modern scientists. Findings of the above kinds of research would explain, in new scientific light, the mechanisms of rousing or suppressing the development of personality and transforming human behavior with the help of activation or inhibition of these subtle centers of consciousness in human brain. Elucidation of psychosomatic disorders and knowledge of controlling related mental complexities would be the other benefits of these developments. The now available knowledge of the sensitivity and multiplicity of neurochemical reactions gives us a glimpse of how the disciplined experiments of different s³dhan³s could awaken the internal powers of the brain. Practicing of many spiritual s³dhan³s is easy, harmless and inexpensive. Everybody can benefit from them in a natural way. Adopting them in day-to-day life can bestow manifold benefits on human society. The sincere practices of specific s³dhan³ can transmute an ailing human life into one of immense peace and creative bliss. *** 43

My Life: Its Legacy and Message - 9

CARNAL MIND DEFEATED – THE SOUL TRIUMPHED (Autobiography of poojya Gurudev Pt. Sriram Sharma Acharya - Continued) I learnt the truth about the existence of siddha puruÌas during my first journey to the Him³layas. I was disillusioned of the earlier notion that I had in the matter and also disillusioned others who had similar notions. Time and again, I have been emphasising upon others that a meeting with saints, siddha puruÌas is not possible unless requisite competence is attained because they live in astral bodies and appear only before those who are worthy to see them. A detailed description about my pilgrimage to the Him³layas is given in my book titled “Colleagues in Solitude” (Suns³nke-Sahachar). This book is a literary travelogue. One gets a clue from it how desires, fear and adverse circumstances can be overcome through will power. A person who has to take to the spiritual path has to make his mind and soul strong. I have explained in it why the Him³layas and the banks of the Ganga are most suited for s³dhan³. The main factor behind the fear of loneliness is the unstable mind. If the mind is steadfast and strong, there is no need of companions; and man, like animals, need not be afraid of loneliness. Even ferocious animals are afraid of human beings. Man possesses sufficient intelligence to defend himself. If a man summons up courage and thinks that his hands, feet, eyes, face, mind and intellect are constantly with him to guide him, there is no reason for him to be afraid. Only few animals 44

are ferocious and they can be faced with fearlessness and a feeling of love. Raja Harishchandra lived in the cremation ground and served as a sweeper. Masais of Kenya live amidst tigers in dense forests. Âdiv³sºs live in dense forests surrounded by snakes, tigers etc. There is, therefore, no reason why an intelligent person of steadfast will cannot live there. A person comes all-alone in this world. He eats, sleeps, and walks alone. He has ultimately to leave this world alone to the invisible world. As a natural consequence of aspiring to lead a spiritual life there should be, at least, so much attitudinal change in our mind that we are able to feel happy in all circumstances. By practice our body can be moulded in any manner we like. Eskimos of North Pole region live only on fish. Persons living in high regions of inaccessible Him³layas and the Alps live long despite the lack of normal facilities and creature comforts. Animals can live on grass. If man also selects some particular useful leaves as his diet he can easily subsist on them after some practice. I had several such experiences in my first journey to the Him³layas. My wayward mind came under control and carnal tendencies were thrown out and replaced by positive, joy-filled thoughts and experiences. God has provided alternatives to face the inclemency of weather. When there is snowfall all around, there is adequate warmth inside the caves. In Gomukh region there is Akhand Jyoti July-Aug. 2004

a shrub, which is combustible. Similarly there is particular vegetation, which produces flickering light in the night. Dev-kand grown inside the earth in Tapovan and Nandanvan is extremely sweet like sweet potatoes. Outwardly it has a stem like grass but if it is dug out it has a giantsized root sufficient to nourish a person for a week. It can be taken either raw or after roasting on fire. The drink prepared by boiling the knots grown on the stem of birch tree is so warmth-giving that a man gets perspiration in bitter cold. It is a tasteful drink, which can be taken with or without salt. The skin of birch tree can be used, like cloth, as bedding and covering. God has thus made all arrangements to enable a person to face the fury of inclement weather. Man gets disturbed by infirmity of his own mind or by depending only on things to which he is habitually accustomed. If a man becomes self- reliant, three-fourths of his problems are solved and other alternatives can be found for the remaining one-fourth. He can thus adjust himself in all circumstances. He finds himself in difficulties only when he wants that all others should act according to his wishes and outer conditions should always be in his favour. If a person changes himself he can adapt himself to all circumstances and lead a happy and vibrant life. I had heard and read all these things but I put them into practice only during this pilgrimage of the Him³layas. It was a good training, a kind of tapaïchary³, which gave me an opportunity to exercise control over my wayward mind. Now I do not have any difficulty in facing adverse circumstances. It hardly takes any time for me in converting unfavourable circumstances into favourable opportunities for soulgrowth. Akhand Jyoti July-Aug. 2004

There was no scope in this solitude for passion, anger, and illusion. Fear and temptation, which appeared by way of tests, were dispelled smilingly without any difficulty. False sense of self-pride did not work here. I thought, “I am a soul, I am light personified. I am all-powerful. Fear and temptation cannot overpower and drag me down.” Seeing my mind firm and determined all forces of evil conspiring to drag me down into the pit of self-ruination beat a hasty retreat, in disarray. It is not appropriate to describe all such events, which tested the rocklike firmness of my fortitude and character, since I am still alive and it might be construed as self-praise. I have simply to say here that a pilgrim of spiritual path has to encounter the onslaughts of fear and temptation and has to gird up his loins to face the challenges. One who does not prepare himself to go through this baptism of fire has to repent like the ringmaster of circus who breaks his limbs and endangers his life by performing his feats without necessary preparation, in a haphazard manner. Amongst up³san³, s³dhan³ and ³r³dhan³, s³dhan³ is the most important. The rituals of up³san³ (worship) can be performed by anybody just as he does his other routine chores. Piety, benevolence, doing good to others, etc fall within the purview of ³r³dhan³. Nothing more remains to be done if a person has reformed himself by s³dhan³. An elevated soul works effortlessly and naturally for universal Good. It becomes his only preoccupation and he acquires mastery in it. I had to perform s³dhan³ of self-control and mental restraint during my first journey to the Him³layas. Whatever divine attributes I have been blessed with are the result of s³dhan³. Up³san³ has become a mere pastime. 45

At home, I used to sleep for four hours daily, as I had to attend to various types of work. Here in the Him³layas, I slept for six hours daily because before sunrise one could do nothing except mental jap. Due to the height of mountains sunrise here is late and darkness sets in much earlier than in the plains Therefore, out of the twelve hours of darkness six hours were set apart for sleeping and six hours for up³san³. There was no compulsion to take bath before up³san³. It was possible to bathe and dry clothes only at noon. I had to chalk out my daily routine according to the circumstances obtaining there. The one thing that needs special mention about this first journey to the Him³layas is that I had perfected the art of moulding my mind according to the circumstances. Figuratively speaking, half the journey towards the appointed goal of life had been covered during this first pilgrimage. Pressures, no doubt, had to be faced in abundance in the first year but raw iron had been rid of dross through this fire of baptism and had been converted into strong steel capable of being profitably utilised for any purpose in future. My life before going to the Him³layas was altogether different. Life was going on somehow with all the facilities and resources available at hand. Everything appeared to be straight and simple. But no sooner did I reach the Him³layas everything was topsy-turvy. Circumstances there were almost akin to those which a person newly recruited in the army is required to face when, on account of the outbreak of war, he is required suddenly to rush to take up position at the battle front and give an account of his valour. The direct result of this pilgrimage was that my carnal mind was totally subdued 46

and my higher self won decisively. The mind tried to evade and procrastinate like a new bullock that is yoked to the plough for the first time. But it did not get any support from anywhere because the farmer behind the plough (the awakened soul) was bent upon taming it at all costs. Ultimately the mind was left with no alternative but to submissively assent to be yoked to the plough. I had to face altogether new formidable challenges for the whole year and an apprehension arose in my mind that such a difficult test was bound to adversely affect my health and the doors for material well being would be finally closed for me. In all fairness, I must share with the readers that once such a base materialistic thought did win my mind. Several hypocrites have hoisted their banners of religiosity and piety in the name of the Him³layas and have declared themselves to be siddha puruÌas. I was myself acquainted with the life stories of several such persons. I thought, why should I not do the same and indulge in merry-making for the whole of life? As soon as this thought arose, I resolutely pushed it, there and then, out of my mind. I understood that my mind was being put to a test. I thought that when material resources for luxury and comfort could be amassed by ordinary intelligence, why should I be a hypocrite and defame the Him³layas, siddha puruÌas, God and tapïchary³? My interview with the divine Ri̺s in the Him³layas changed me completely. Throughout, there was a battle going on between the carnal mind and the Higher Self but ultimately my Higher Self returned victorious from the Him³layas. (To be continued) Akhand Jyoti July-Aug. 2004

Amrit Vani LORD SHIVA AND THE PHILOSOPHY OF HIS DEVOTION (Translation of the original discourse in Hindi - Continued from the previous issue) Implications of Scriptural Depictions: The scriptural descriptions narrate the simplicity of the wedding ceremony of Shiva and Parvati. He did not go after big people or gods of heavens to join the wedding procession. Rather, he took the ghosts and the palitas along. As praised in the following hymn of the Ramacharit Manas –– “Tanu Kshina Ko¿ Ati Pita, P³van Ko¿ Ap³van Tanu Dhare” (Those with ugly, horrifying and diseased bodies were also among Shiva’s Baraatis). Shiva had taken due care of even the deprived and down trodden ones. We should also broaden our hearts and pay attention to those scorned by the society. If we cannot get rid of our hatred, fears and prejudices, we can never enjoy the sense of bliss and fulfillment, the devotees of Shiva deserve. What is the meaning of your worship and devotion if you don’t learn anything from the truth, from the philosophy of your Deity? You will just continue to perform some rituals, keep crying and praying at His feet without any improvement in your life. Remember that Shiva does not need your flowers and other offerings of worship. Your devotion is real only if you adopt its philosophy in every aspect of life. An Ox (named Nandi) is said to be the mount of Lord Ïankar (Shiva). Why? What does it imply? Well, an ox is known to be an assiduous animal. Any laborious, industrious human can become God Shiva’s favorite irrespective of whether he is an Akhand Jyoti July-Aug. 2004

Indian, British, French or any one else…. We all know that God helps those who help themselves. The ox symbolizes strength, courage and hard work in our (Indian) culture. If you want to become a devotee of Lord Shiva, you will have to be courageous and depend upon your own wisdom and endeavors. No one will open the doors of progress for you. You alone will have to come forward and initiate your ascent in the desired direction. Do you know, who rides on a buffalo? Ïanicar! (Saturn, as described in the Puranas). A buffalo represents lethargy, dullness and escapism from labor or hard work. It can never be an aid of Shiva. Shiva likes the ever energetic, assiduous ox, Nandi. The latter is described in the Puranas as the vehicle of Shiva (in human form). Shiva takes care of it and loves this pet. You and I should also try to cultivate the qualities of this ox; this is what God wants His devotees to be like… What else have you read or heard about Lord Shiva from the scriptural descriptions? That He lives in the marghat (crematorium)! Why should He do so? Well, this again is a symbolic depiction. It teaches us that we should always remember death. We get so engrossed in the worldly affairs that we almost forget that death could knock at our door any moment… and then we will have to leave this world instantly. We seem to remember everything else but this bitter reality of life. If we had remembered the absolute fact that we had to die some day or 47

the other, our attitude towards life would have been different. In that case, we would have cared for what we ought and what we ought not to do? We would have been more alert towards our duties. A home and a crematorium are alike for a duty-bound, altruist person who has acquired pure knowledge. Such a wise man knows that this moment he is living comfortably in the house but any other moment he would be no more and his body would rest in peace in a crematorium or a graveyard; then he will have new life and a new home and so on…. Today’s life would be tomorrow’s death, which would again turn into new life some day… This is how the cycle of life continues… Life and death are like the relay games of day and night. Then why should we be scared of death? Rather, we should remember it to make our life more meaningful, more useful, more enlightened every day. This is another significant teaching of Shiva’s Philosophy of Life. If we look carefully and ponder over it, we will find that innumerable teachings are hidden in Lord Shiva’s manifestations as we see Him in the temples and religious stories. We often find His depiction in human-like form with a coating of ash on his body. If we knew the righteous attitude of life and the ideal mode of living, the importance of this ashcoating would have been crystal clear to us. Many of us put the bhasm (ash) of the sacred fire of yagya (agnihotra or homam) on our forehead with great reverence. But do we know the meaning of this religious ritual? The most important implication of smearing bhasm on any part of the body is to recall the Vedic teaching of “Bhasm³ntaka Gou® Ïarºra®” – this body is going to become (a heap of) ash one day. 48

That means, this body might either get mixed in the soil or water or fly like the dust particles with the wind. This physical body of ours, which we are so proud of and are so much attached to, is going to be crushed (with the soil) beneath others’ feet one day. If we are His true devotees, the bhasm on Shiva’s body should constantly remind us of this ultimate reality and therefore keep us away from the ego and attachments that arise because of our mistaken identity with the physical body. The Third Eye: The three eyes of Lord Shiva are often the focus of mythological interpretations and mystic curiosity. Representation of His manifestation in humanlike form should have shown only two eyes like the normal humans have. Is the third eye mere allegoric depiction? Or, does it signify some hidden facets…? In fact, the third eye symbolizes the source of sagacity – pure, discreet wisdom. This center in the human body is hidden subtly in an endocrine gland inside the brain right behind the position (on the forehead) where the third eye of Shiva is depicted. You all might have read a story in the holy Ramayana or in some other shastric scripture which mentions of Kamadeva being burnt into ashes due to the opening of Shiva’s third eye. Kamadeva the Lord of amour had once tried to sinfully entice and influence Lord Shiva. Then, Lord Shiva just opened His third eye. The divine radiations emanating therefrom instantly burnt the gross body of Kamadeva. Have you ever thought about the truth behind this mythological anecdote? It conveys the fact that the Akhand Jyoti July-Aug. 2004

insidious force of erotic thoughts and sexual excitation can be instantly checked and eliminated if our discerning prudence is awakened. The opening of the third eye means awakening of our sagacity and creative activation of our inner wisdom. The third eye is subtly located in the third dimension inside our brain. It teaches us to look into the deeper aspects of every phenomenon, every thought and every experience. Our ordinary eyes (the two eyes on our faces) see only extrovertly; they can only show us our materialistic gains and losses or the worldly affairs in the limited peripheries of our interactions. The needs of the body or the sense organs are easily seen by them. But there is a third eye, which opens inward. It enables us to look deeply in the sublime folds of mind and shows us the world of inner peace, everlasting happiness and absolute truth. This is the eye of foresight and clairvoyance. When a sincere devotee of Lord Shiva seeks refuge under His grace, he first inspects his own character and conduct to check whether or not he measures up to the virtuous standards with respect to the philosophy of Shiva. The human-like image of God Shiva is a kind of an ideal model for the true devotee. A potter makes a pot in the desired design by processing and fixing the clay into appropriate mold. The devotee should also try to mold his personality, his attitude, his thinking, his life, etc as per the ideals of his Deity. Our worship and devotional practices have no meaning without commensurate endeavors of refinement and improvement in our thoughts, behavior and deeds. The Sanskrit word for devotional worship is “Up³san³”, which literally means Akhand Jyoti July-Aug. 2004

‘sitting nearby’. Sitting near the fire makes us feel warm. Similarly, sitting near God should inspire us with His attributes. Sitting in the closed vicinity of a powerful source of energy would bestow the associated significant effects on us only if there is a linkage, a direct connection between the source and the beneficiary. A piece of wood becomes fire only when it sacrifices itself in the fire nearby. This is how “up³san³” brings the desired results only if the devotee sets a live linkage of his inner self with the Deity of his worship. For this, he has to discipline and mold himself as per the inspirations of his God. We, the aspirants of the beatitude of Lord Shiva, should also consciously and ceaselessly attempt at transforming ourselves according to the ideals of His manifestation. We should endeavor opening our third eye (that means, awaken our intuitive insight and pure intellect). The very purpose of m¿rti p¿j³ (idol-worship) in Indian Culture is to enable the masses to access and imbibe the teachings and inspirations of divine emanations. Every idol, every symbol of God’s manifestation represented here is indicative of some important teaching related to the spiritual evolution of human consciousness. Today, I gave you the example of Ïankar (Shiva) in this context and tried to explain the principles, the occult implications of His worship and devotion. Unfortunately, we often get engrossed in worshipping the gross form – the idol of God and consider the performance of some customary rituals, chanting of some prayers etc as all that is required for His devotion. Even if we have read or heard about the occult significance of the symbols of divine manifestations, we don’t seem to remember anything. We just 49

want to take shortcuts and regard ourselves great devotees simply by symbolic worship. The word “Ïiva” in Sanskrit means highest good. Lord Ïiva (Shiva) is the presiding Deity of eternal, auspicious wellbeing of all creation. But we, the so-called worshippers of Shiva never even think of global good. (Forget about global, we don’t even attempt to expand the narrow domain of our selfish interests and engage ourselves in altruistic service and upliftment of the needy around us). We keep chanting “Om Nama¡ Ïiv³ya” but don’t bother to know its meaning; in reality, Ïiva (Shiva) is far away from our lives. We don’t even know what is the true well-being of our soul or our own life and how to attain it? The japa (rhythmic chanting) of Shiva’s name will be beatifying if “Ïiva” (Highest Good) is embodied in our attitude, aspirations, thoughts and deeds. It is time we realize that worshipping only the external, gross form is no better than not doing anything at all. Be Blessed by Shiva’s Grace: The Almighty God of Hindu religion for whom we observe fasting on Shivaratri, perform japa, ceremonial worship, sacred ablution (abhiïeka) and what not… can’t He, the Omnipotent, destroy all evils and eliminate our adversities? Can’t He help us in our progress? He indeed can and He will, if we are His deserving devotees. He loves all of us and wants to bestow all His grace upon us; but it is our infirmities, our vices that hinder or limit the flow of His blessings. His grace is like the water-laden clouds. (The clouds shower the treasure of rains without discrimination wherever they fall). But how much water a pond or a pot would collect from the rain depends upon its own capacity. If we deserve, we will 50

surely be beatified by Shiva’s enormous generosity. His beatitudes will continue to grow as our abilities, our merits increase and we shall get everything that a true devotee of Ïankar deserves. We discussed today the meaning and philosophy of the gross manifestations of Lord Shiva as described in the Puranas. A large number of stories and rhetoric descriptions are also available in the texts that lucidly illustrate the great teachings and philosophies of the other incarnations and manifestations of Hindu Gods. There lived about 33 crore people on the Indian subcontinent in the Vedic Age. They were the true devotees, spiritually enlightened, virtuous men and women, who, because of their divine characteristics were revered as 33 crore devat³s on this earth. If we had tried to search and grasp the truth behind the teachings of the Puranas and put into practice the Vedic philosophy, we also would have been like those pearls of the human society and would have gloriously accomplished the divine purpose of our life. We are lucky to have been born on this sacred land, which once upon a time was the Land of gods. It can and should still regain its glory, if we, the devotees, the worshipers of the Vedic (Indian) Philosophy, sincerely adopt its values and attempt towards spiritual elevation of our conduct and refinement of the ambience around us. Divine beings generate love, peace, beauty, piety, bliss and prosperity wherever they go. You should also adopt and expand such qualities. I wish you all the success in your endeavors to proceed in this direction. Thank you for listening with patience. ||OMÏANTI|| Akhand Jyoti July-Aug. 2004