May-June 2005May-June 2005

Volume – 3Issue – 3May – June 2005Date of Publication : 01.05. 2005

Annual SubscriptionIndia - Rs. 60/-

Abroad - Rs. 600/-

FOUNDER - PATRONSPandit Shriram Sharma Acharya

Mata Bhagwati Devi Sharma

CHIEF EDITORDr. Pranav Pandya

The same stream of life that runs through my veins night and day runs through the world and dances in rhythmic measures.

It is the same life that shoots in joy through the dust of the earth in numberless blades of grass and breaks into tumultuous waves of leaves and flowers.

It is the same life that is rocked in the ocean-cradles of birth and of death, in ebb and in flow.

I feel my limbs are made glorious by the touch of this world of life. And my pride is from the life-throb of ages dancing in my blood this moment.

Is it beyond thee to be glad with the gladness of this rhythm? To be tossed and lost and broken in the whirl of this fearful joy?

All things rush on, they stop not, they look not behind, no power can hold them back, they rush on.

Keeping steps with that restless, rapid music, seasons come dancing and pass away - colours, tunes and perfumes pour in endless cascades in the abounding joy that scatters and gives up and dies every moment.

Rabindranath Tagore Gitanjali: Song Offerings

thNote: May 7, 2005 is the 64 Nirvana anniversary of Gurudev Rabindranath Tagore one of the greatest savants, thsages, seers, poets and writers of 20 century a Nobel Laureate. Here we publish his words of ageless wisdom

from his masterpiece Gitanjali as a token of our humble obeisance.- Editorial Team

Amrit Chintan

03

- Rigveda 3/62/10; Samveda 1462, Yajurveda 3/35, 22/9, 30/2, 36/3

(May Almighty illuminate our intellect and inspire us towards the righteous path)

||O® bhurbhuva¡ swa¡ tatsaviturvareñya® bhargo devasya dhºmahi dhiyo yo na¡ prachoday³t ||

May-June 2005May-June 2005

Contents

04

1 Amrit Chintan:Enlightened faith is the need of the hour 03

2 From Chief Editor's Desk:Parijans' real tribtute to Gurusatta on his fifteenth Mahaprayan Divas 05

3 The Significance of Kalash and Deepak 07

4 Youth Column

Guidelines for developing self-confidence 11

5 Clear Thinking, Clean Heart 13

6 The Secret of Longevity 15

7 Companions in Solitude-3Entrance into the deeps of the Himalayas -II 17

8 Tenderness 20

9 Science and SpiritualityAwaken the hidden powers of hearing by N³da Yoga 22

10 Ayurvedic Therapies-3Ayurvedic decoction therapy-II 27

11 My Life: Its Legacy and Message-14Âr³dhan³ that was uninterruptedly pursued 32

12 Vedic Cosmology-3The period of the Vedas 36

13 Peace Pilgrim's Wisdom 40

14 Amrit V³ñº

The purpose and significance of pilgrimage -II 42

15 The Noble “Eight-Fold Path” of the Buddha 47

16 Amidst Diversity, Unity is the Truth 48

17 God's Boxes 50

From Chief Editor's Desk

Dr. Pranav Pandya

05

ayatri Jayanti

Day this year

(June 17) will Gmark the completion of

fifteen years of

Gurudev's Mahaprayan

to the Invisible

Illumined Realm of

Consciousness from

where he has been

guiding us since then

with manifold effective-

ness towards the

realization of his rever-

ential vision of collective

divinisation and uplift-

ment of divisive strife-

ridden human con-

sciousness into the

unitive supramental

consciousness of Light,

Love and Life Eternal - a

veritable descent of the

prophesied Heaven on

Earth.

He has bequeathed to us,

his children, the legacy

of making manifest his

dream. His is the mes-

sage of Hope and Faith

for the way-lost humanity. The

fact that he chose Gayatri Jayanti

Day (June2, 1990) for his transition

to the subtle-causal planes is of

great significance. It is indicative

of his assurance that it is he who

will work through us, in the

measure of our commitment to the

cause towards the actualization of

his glorious vision of human

destiny. Let us, all parijans of

Gayatri Pariwar, sincerely

rededicate ourselves to become

superconductive channels for the

flow of Acharyashri's

transformative energies through

us.

Gayatri Jayanti becomes doubly

holy because it is also celebrated

as Ganga Dussehra by millions of

Hindus throughout the world. It

is believed that it is on this sacred

day, at the Dawn of Creation, that

sanctifying waters of Ganga

torrentially descended on Earth. It

is a tragic parody indeed that

although we believe that a mere

dip in these holy waters cleanses

the soul of all the ill effects of its

sins, we have wantonly polluted

its sacred waters and turned it into

a stenching drain throughout its

3000 km course from Gangotri to

Gangasagar. Let us resolve to do

what best we can to restore the

holy and sanctifying waters of

Ganga to their pristine purity.

Mother Gayatri is the presiding

deity of Illumined Intelligence -

Prakhar Pragya - which was made

manifest in all its effulgence in the

life of Gurudev. He was bestowed

with the revealed vision that the

time is imminent ad ripe for the

collective manifestation of

'Prakhar Pragya' in the human

consciousness - ushering an era of

unity, understanding and peace

on earth. He has demonstrated

through his life and works that it is

not a daydream but a realizable

potential. He has paved a sunlit

path for us to tread towards this

goal - as the vanguard of the

warriors of Light. May we prove

ourselves worthy of our

Gurusatta's trust?

The Mission's humble accom-

plishments so far not only give us

Parijans' real tribtute to Gurusatta

On his fifteenth Mahaprayan Divas

May-June 2005May-June 2005

Contents

04

1 Amrit Chintan:Enlightened faith is the need of the hour 03

2 From Chief Editor's Desk:Parijans' real tribtute to Gurusatta on his fifteenth Mahaprayan Divas 05

3 The Significance of Kalash and Deepak 07

4 Youth Column

Guidelines for developing self-confidence 11

5 Clear Thinking, Clean Heart 13

6 The Secret of Longevity 15

7 Companions in Solitude-3Entrance into the deeps of the Himalayas -II 17

8 Tenderness 20

9 Science and SpiritualityAwaken the hidden powers of hearing by N³da Yoga 22

10 Ayurvedic Therapies-3Ayurvedic decoction therapy-II 27

11 My Life: Its Legacy and Message-14Âr³dhan³ that was uninterruptedly pursued 32

12 Vedic Cosmology-3The period of the Vedas 36

13 Peace Pilgrim's Wisdom 40

14 Amrit V³ñº

The purpose and significance of pilgrimage -II 42

15 The Noble “Eight-Fold Path” of the Buddha 47

16 Amidst Diversity, Unity is the Truth 48

17 God's Boxes 50

From Chief Editor's Desk

Dr. Pranav Pandya

05

ayatri Jayanti

Day this year

(June 17) will Gmark the completion of

fifteen years of

Gurudev's Mahaprayan

to the Invisible

Illumined Realm of

Consciousness from

where he has been

guiding us since then

with manifold effective-

ness towards the

realization of his rever-

ential vision of collective

divinisation and uplift-

ment of divisive strife-

ridden human con-

sciousness into the

unitive supramental

consciousness of Light,

Love and Life Eternal - a

veritable descent of the

prophesied Heaven on

Earth.

He has bequeathed to us,

his children, the legacy

of making manifest his

dream. His is the mes-

sage of Hope and Faith

for the way-lost humanity. The

fact that he chose Gayatri Jayanti

Day (June2, 1990) for his transition

to the subtle-causal planes is of

great significance. It is indicative

of his assurance that it is he who

will work through us, in the

measure of our commitment to the

cause towards the actualization of

his glorious vision of human

destiny. Let us, all parijans of

Gayatri Pariwar, sincerely

rededicate ourselves to become

superconductive channels for the

flow of Acharyashri's

transformative energies through

us.

Gayatri Jayanti becomes doubly

holy because it is also celebrated

as Ganga Dussehra by millions of

Hindus throughout the world. It

is believed that it is on this sacred

day, at the Dawn of Creation, that

sanctifying waters of Ganga

torrentially descended on Earth. It

is a tragic parody indeed that

although we believe that a mere

dip in these holy waters cleanses

the soul of all the ill effects of its

sins, we have wantonly polluted

its sacred waters and turned it into

a stenching drain throughout its

3000 km course from Gangotri to

Gangasagar. Let us resolve to do

what best we can to restore the

holy and sanctifying waters of

Ganga to their pristine purity.

Mother Gayatri is the presiding

deity of Illumined Intelligence -

Prakhar Pragya - which was made

manifest in all its effulgence in the

life of Gurudev. He was bestowed

with the revealed vision that the

time is imminent ad ripe for the

collective manifestation of

'Prakhar Pragya' in the human

consciousness - ushering an era of

unity, understanding and peace

on earth. He has demonstrated

through his life and works that it is

not a daydream but a realizable

potential. He has paved a sunlit

path for us to tread towards this

goal - as the vanguard of the

warriors of Light. May we prove

ourselves worthy of our

Gurusatta's trust?

The Mission's humble accom-

plishments so far not only give us

Parijans' real tribtute to Gurusatta

On his fifteenth Mahaprayan Divas

May-June 2005May-June 200506 07

he kalash (kalaïa)

and deepak (dºpaka) Tare prominent Vedic

symbols that symbolize

respectively the mani-

festations of Gayatri and

Yagya. As Gayatri and

Yagya are revered to be

the origin of the Vedas

and Vedic Science and

Culture, the presence

and worship of kalash

and deepak in every

sacrament, on every

auspicious occasion is

quite natural in the

Vedic Culture and hence

in the Indian System of

life. Both are essential

parts of all the important

Hindu rituals and also,

in varied forms, in the

holy celebrations of

other religions - for

example, deepak (as fire

or candle) in case of

Zarathustric and

Christian and kalash in

case of Jain and Buddhist

worships.

The symbol of kalash is

physically represented

by a metal or earthen

pitcher or urn. It is filled

with water (preferably

the water of holy Ganga,

any sacred river or clean, running

water). Its top open end holds

betel or mango leaves and a red-

yellow sanctified thread (kal³w³

or mauli) is tied around its neck.

This kalash is placed on the

p¿j³vedi (worship dais or table)

near the idols or pictures of the

deity. It is placed facing the North,

in the center. This positioning

signifies balance; balance that one

needs to achieve success in every

walk of life. Often it is topped by a

coconut or a deepak and kept on the

sacred Vedic swastika symbol or a

Vedic swastika is drawn on it by

using wet vermillion, sandal-

wood powder and turmeric. The

kalash has many symbolic mean-

ings and teachings associated

with it as described below.

During worship or rituals, leaves

from some select trees are used as

essential accessories, but among

them all the betel leaf (p³na)

enjoys a place of pride in India. In

Hindu weddings, a betel leaf is

tucked into the headgears of the

bride and the groom. The betel

leaf is symbolic of freshness and

prosperity. The Skanda Purana

says that the betel leaf was

obtained by Gods during the

grand ocean-churning. The use of

betel leaf in India is mentioned in

the great epics, the Ramayana and

the Mahabharata, as well as in

Buddhist and Jain literatures.

P³na (betel leaf) has rich herbal

properties as well. It is invigorat-

ing and energizing, it kills germs

and bacteria, and is an anti-cold

chewable recipe. The blackish

variety is said to be constipating

and the whitish green one elimi-

nates cold and is a laxative and

helps in digestion. Mango leaf

also has many medicinal proper-

ties, as cited in Ayurvedic scrip-

tures. Mango is regarded as the

king of all fruits in India and its

wood is used in the holy fire of

yagya. Mango leaves are described

as sacred and are also used in

making toraña (door-string)

which is tied on the entrance of the

house as an auspicious sign.

The coconut (N³riyala) is a symbol

of the Godhead - the three eyes

symbolic of the eyes of Lord Shiva.

In India, for success in an impor-

tant undertaking, the beginning is

done with the breaking of a

sanctified coconut. All religious

functions and rituals start with the

worship of the coconut, along

with the kalash, since it is regarded

as symbolic of Lord Ganesha, the

deity who helps in the successful

completion of any undertaking. Sage Vishwamitra is said to have

got the first coconut tree grown on

Significance of Kalash and Deepak

hope but also assurance of our

ultimate success. Through

voluntary contributions of lakhs

of parijans and well-wishers

across the globe in the shape of

time, labor and money, we have

been able to build up extensive

infrastructural facilities, qualita-

tively comparable with the best of

their kind - with six nodal centers:

Gayatri Teerth, Shantikunj,

Brahmavarchas Shodh Sansthan

and Dev Sanskriti Vishwa

Vidyalaya (DSVV) -all at

Hardwar; Akhand Jyoti Sansthan

and Gayatri Tapobhoomi at

Mathura; and Yugteerth at

Gurudev's place of birth -

Anwalkheda (Agra). The Mission

has a global outreach with more

than 2400 Gayatri Shaktipeeths

spread all over India, whose

activities are coordinated by 10

zonal offices. In addition, we have

scores of centers in many coun-

tries of the world. The Mission has

around ten lakh dedicated

workers and crores of devotees

and well-wishers whose lives

have been positively affected by

the Mission's work and vision.

Here a word of caution. We must

not become complacent and allow

ourselves to be lulled into smug-

ness. Far more remains to be done

in terms of worldwide spread of

Gurudev's vision. It is an earnest

plea to all Gayatri Pariwar

Parijans in India and abroad to

exert still more vigorously and

dedicatedly in the furtherance of

the sacred tasks of the Mission.

We have designated 2005 as the

'Yug Chetna Vikas' year - with

special concentration in the lands

outside India. As a beginning we

are organizing at DSVV, Hardwar

a two-week 'Youth Leadership

Training Camp' from July 9 to 23,

2005 for 60 youths from USA, who

will be selected from amongst the

participants of youth council

meeting to be held in USA in May.

This will be followed by similar

two-week youth camps for the

youths of other countries. A

special hostel, capable of accom-

modating 320 youths

from outside India, has

been constructed in the

DSVV campus. Youths

trained in these camps

are expected to act as

catalytic agents and

ambassadors of the

Mission's vision in their

respective countries. We

have also planned to

send teams of DSVV

students to Russia

(Moscow), USA, UK,

South Africa and

Australia for peer group

interactions with their

counterparts abroad in

regard to ushering in on

earth lasting peace and

understanding based on

the realized unity of

spirit. In fact the team for

Moscow has already left.

Heartful and Prayer-

filled Gayatri Jayanti

Greetings to all Parijans.

Kaustubh Muni used to eat his food only after he had offered food to poor and needy person. This rule he strictly followed for years. One day no needy person came to his door. He became very sad. Then he suddenly saw a leper, who was an old man, lying under a tree. He thanked God for this blessing. He went near this person and begged him to accept his hospitality.

The old man said-“Sir, I am thankful to you for this kindness. But I am a low caste person. I do not have the right to accept your offering.” But how could anyone be of a low caste to saint Kaustubh, who saw Divinity everywhere and in everything. He gave the same treatment to him as he would have given to a goldsmith or anyone of a higher caste; and shared his food with the leper, before he ate himself.

May-June 2005May-June 200506 07

he kalash (kalaïa)

and deepak (dºpaka) Tare prominent Vedic

symbols that symbolize

respectively the mani-

festations of Gayatri and

Yagya. As Gayatri and

Yagya are revered to be

the origin of the Vedas

and Vedic Science and

Culture, the presence

and worship of kalash

and deepak in every

sacrament, on every

auspicious occasion is

quite natural in the

Vedic Culture and hence

in the Indian System of

life. Both are essential

parts of all the important

Hindu rituals and also,

in varied forms, in the

holy celebrations of

other religions - for

example, deepak (as fire

or candle) in case of

Zarathustric and

Christian and kalash in

case of Jain and Buddhist

worships.

The symbol of kalash is

physically represented

by a metal or earthen

pitcher or urn. It is filled

with water (preferably

the water of holy Ganga,

any sacred river or clean, running

water). Its top open end holds

betel or mango leaves and a red-

yellow sanctified thread (kal³w³

or mauli) is tied around its neck.

This kalash is placed on the

p¿j³vedi (worship dais or table)

near the idols or pictures of the

deity. It is placed facing the North,

in the center. This positioning

signifies balance; balance that one

needs to achieve success in every

walk of life. Often it is topped by a

coconut or a deepak and kept on the

sacred Vedic swastika symbol or a

Vedic swastika is drawn on it by

using wet vermillion, sandal-

wood powder and turmeric. The

kalash has many symbolic mean-

ings and teachings associated

with it as described below.

During worship or rituals, leaves

from some select trees are used as

essential accessories, but among

them all the betel leaf (p³na)

enjoys a place of pride in India. In

Hindu weddings, a betel leaf is

tucked into the headgears of the

bride and the groom. The betel

leaf is symbolic of freshness and

prosperity. The Skanda Purana

says that the betel leaf was

obtained by Gods during the

grand ocean-churning. The use of

betel leaf in India is mentioned in

the great epics, the Ramayana and

the Mahabharata, as well as in

Buddhist and Jain literatures.

P³na (betel leaf) has rich herbal

properties as well. It is invigorat-

ing and energizing, it kills germs

and bacteria, and is an anti-cold

chewable recipe. The blackish

variety is said to be constipating

and the whitish green one elimi-

nates cold and is a laxative and

helps in digestion. Mango leaf

also has many medicinal proper-

ties, as cited in Ayurvedic scrip-

tures. Mango is regarded as the

king of all fruits in India and its

wood is used in the holy fire of

yagya. Mango leaves are described

as sacred and are also used in

making toraña (door-string)

which is tied on the entrance of the

house as an auspicious sign.

The coconut (N³riyala) is a symbol

of the Godhead - the three eyes

symbolic of the eyes of Lord Shiva.

In India, for success in an impor-

tant undertaking, the beginning is

done with the breaking of a

sanctified coconut. All religious

functions and rituals start with the

worship of the coconut, along

with the kalash, since it is regarded

as symbolic of Lord Ganesha, the

deity who helps in the successful

completion of any undertaking. Sage Vishwamitra is said to have

got the first coconut tree grown on

Significance of Kalash and Deepak

hope but also assurance of our

ultimate success. Through

voluntary contributions of lakhs

of parijans and well-wishers

across the globe in the shape of

time, labor and money, we have

been able to build up extensive

infrastructural facilities, qualita-

tively comparable with the best of

their kind - with six nodal centers:

Gayatri Teerth, Shantikunj,

Brahmavarchas Shodh Sansthan

and Dev Sanskriti Vishwa

Vidyalaya (DSVV) -all at

Hardwar; Akhand Jyoti Sansthan

and Gayatri Tapobhoomi at

Mathura; and Yugteerth at

Gurudev's place of birth -

Anwalkheda (Agra). The Mission

has a global outreach with more

than 2400 Gayatri Shaktipeeths

spread all over India, whose

activities are coordinated by 10

zonal offices. In addition, we have

scores of centers in many coun-

tries of the world. The Mission has

around ten lakh dedicated

workers and crores of devotees

and well-wishers whose lives

have been positively affected by

the Mission's work and vision.

Here a word of caution. We must

not become complacent and allow

ourselves to be lulled into smug-

ness. Far more remains to be done

in terms of worldwide spread of

Gurudev's vision. It is an earnest

plea to all Gayatri Pariwar

Parijans in India and abroad to

exert still more vigorously and

dedicatedly in the furtherance of

the sacred tasks of the Mission.

We have designated 2005 as the

'Yug Chetna Vikas' year - with

special concentration in the lands

outside India. As a beginning we

are organizing at DSVV, Hardwar

a two-week 'Youth Leadership

Training Camp' from July 9 to 23,

2005 for 60 youths from USA, who

will be selected from amongst the

participants of youth council

meeting to be held in USA in May.

This will be followed by similar

two-week youth camps for the

youths of other countries. A

special hostel, capable of accom-

modating 320 youths

from outside India, has

been constructed in the

DSVV campus. Youths

trained in these camps

are expected to act as

catalytic agents and

ambassadors of the

Mission's vision in their

respective countries. We

have also planned to

send teams of DSVV

students to Russia

(Moscow), USA, UK,

South Africa and

Australia for peer group

interactions with their

counterparts abroad in

regard to ushering in on

earth lasting peace and

understanding based on

the realized unity of

spirit. In fact the team for

Moscow has already left.

Heartful and Prayer-

filled Gayatri Jayanti

Greetings to all Parijans.

Kaustubh Muni used to eat his food only after he had offered food to poor and needy person. This rule he strictly followed for years. One day no needy person came to his door. He became very sad. Then he suddenly saw a leper, who was an old man, lying under a tree. He thanked God for this blessing. He went near this person and begged him to accept his hospitality.

The old man said-“Sir, I am thankful to you for this kindness. But I am a low caste person. I do not have the right to accept your offering.” But how could anyone be of a low caste to saint Kaustubh, who saw Divinity everywhere and in everything. He gave the same treatment to him as he would have given to a goldsmith or anyone of a higher caste; and shared his food with the leper, before he ate himself.

May-June 2005May-June 2005

this earth by the power of his tapa.

Its hard shell inspires one to have

tolerance and do hard work for

attaining success. Coconut is also

broken before a deity in the

temple, signifying the soul's

breaking out of the shell of the

ego. People get strength and

improved eyesight by eating its

white kernel. The sick and the

elderly find its water nourishing

and ladies apply its oil for healthy

hair. It has glucose, phosphorous

and carbohydrates in good

measures and so it is good for

diabetics. Germs can't penetrate

its hard kernel so it remains intact

for months together.

Ancient Indian healers used to

burn its outer shell to prepare

tooth powder, eyebrow creams

and ointments for burns. Every

part of the coconut plant is very

beneficial to humans. Hence most

Indians consider it a good omen to

receive or give coconut fruits as

gifts. It is also called shreephal

because it denotes prosperity.

The kalash, tied with the kal³w³,

and having betel or mango leaves

atop, symbolizes the cosmos. The

water inside the kalash represents

the primordial waters, elixir of life

or the soul filled with love and

compassion, abundance, and

hospitality. Varuna, the Lord of

the oceans and the divine source

of water element, is invoked while

filling a kalash with water. In some

cultures, the kalash is said to

represent the body, the leaves the

five senses and water, the life-

force. Some Vedic scriptures refer

it as a symbol of the mother earth

and divine consciousness.

The word meaning of the scrip-

tural hymns of the kalash's wor-

ship describe the mouth, throat

and base of the kalash as seats of

Lord Vishnu, Lord Shiva and Lord

Brahma respectively whereas the

belly represents all goddesses and

Divine-mother's power streams.

Thus in this small urn the pres-

ence of all gods and goddesses is

symbolized. This exemplifies that

all the gods are essentially one and

are emanations of the same

Supreme Power.

Because of its uniformity and

symmetry in all directions, the

kalash is a symbol of the entire

universe and of that omnipresent

Brahm which is the uncaused

cause of all. It can also be taken to

be a harbinger of creativity and

peace. All the gods in their

microcosmic and macrocosmic

subliminal forms are meditated,

during devotional worships, as to

be present in this symbolic form of

the universe. Thus, through the

medium of the kalash we are made

aware of all the gods in one place,

at one time and in one symbol.

Lord Dhanvantari is described as

having four arms carrying various

healing instruments in each hand,

viz., a chakra (divine wheel) to

defeat the devil forces, shankha

(conch shell) to make the atmo-

sphere free of viruses,

bacteria and evil effects;

jalouka (leech) used for

curing all the diseases

caused by vitiated blood

and a kalash containing

amrita (the elixir of life)

to rejuvenate the sick.

Architectural Impor-

tance of Kalash: Kalash is

of great significance in

Vedic Architecure

(Sthapatya Veda or Vastu

Shastra). In ancient

times, the sages of India

placed copper pots atop

temple pinnacles to

escape the calamity of

lightning. In order to

avoid the development

of fungus that might

reduce their efficiency,

they enameled the

kalashas with gold.

Likewise the pyramids,

the distinct geometry

and symmetrical design

of the kalash play an

important role in storage

and dissemination of

natural energy currents.

It is the kalash, which

crowns the Vedic shrine

(temple) or a building

constructed as per the

Vastu design. Its size

and positioning adjusts

the height of the build-

ing to a proportion

consistent with the

specific Vedic plan for

08

the structure. This is

aimed at adjusting the

environment for holistic

living; with more

energy, more joy and

increasing success.

The architects of the

famous Hardin's house -

a masterpiece of a

building at Houston,

USA, constructed

according to the

Sthapatya Veda - point

out that you don't need

to practice meditation to

have a Sthapatya Vedic

home. Anyone can use

this knowledge to align

naturally with the

elements and healthy

home technology. Their

purpose is to provide

deep security that the

order and stability of

having one's very own

space aligned with

nature generates. May

be this is what a dream

home really is. Kalashas

are there in the Hardin's

house as well.

In our series on Vastu

Shastra (Akhand Jyoti -

The Light Divine, Issues

1 to 6, Vol. 2, 2004), we

had discussed about the

important rooms

(kitchen, bedroom,

study room etc) in the

house with respect to the

location in different

geographic directions etc. In

terms of the modern interpreta-

tions of the ancient Vastu Science,

the Earth has an energy grid and

the house has an energy grid.

When we construct the Vastu-

based design of a house on the

Earth's grid, the house comes in

congruence with the latter and the

energy of the Earth freely flows

into the house. The directions

specified in Vastu Shastra are

regarded to have the orientation

optimized (in 2D) for this pur-

pose. However, the third dimen-

sion, along the height and hence

the coherence of geomagnetic

energy as well as suitable recep-

tion of cosmic energy, is equally

important and hence the shape

and design of the roof-

component.

A house or building is treated in

the Sthapatya Veda as a living

being: having feet, legs, torso,

neck, head and top of head in the

form of the foundation, floor,

walls, room-space, rooms etc.

Kalash is the top piece (apex) of the

house. It completes the form. The

mental peace one finds in the

heart of a temple whose top is a

dome shaped like kalash and

having a kalash placed on the peak

most obviously testifies the

importance of the roof-

component of Vedic architecture.

Kalash in the Tajmahal:

Renowned historian P. N. Oak has

cited several architectural proofs

in his book entitled “Taj Mahal -

The True Story” arguing that the

great wonder of the world - th“Tajmahal” is originally a 5

Century Shiva Temple “Tejo

Mahalay”. The following facts are

worth noting here in the context of

Vedic symbols - especially, the

'kalash' in the Hindu Temples.

The Tajmahal has a trident

pinnacle over the dome. The

dome is a grand and enormous

onion shaped structure that

proudly wears a pinnacle at the

top. The simple flower pattern

softly hugs its bottom and bright-

ens up the white marble. Inside

the dome jewels dance melodi-

ously with one another in such a

way that one must hold great self-

discipline and power in order not

to get lost in its exquisiteness. The

various colors easily captivate the

human eyes and seize them in

admiration. It is a magnificent

structure of the lotus flower, a

holy symbol of Vedic Culture, the

divine seat or symbol of Lord

Brahma.

A full scale of the trident pinnacle

is inlaid in the red stone courtyard

to the east of the Taj. The central

shaft of the trident depicts a kalash

holding two bent mango leaves

and a coconut. This is a sacred

Hindu motif. Identical pinnacles

have been seen over Hindu and

Buddhist temples in the

Himalayan region. The Importance of Deepak (oil or ghee lamp):Together with the kalash the

09

May-June 2005May-June 2005

this earth by the power of his tapa.

Its hard shell inspires one to have

tolerance and do hard work for

attaining success. Coconut is also

broken before a deity in the

temple, signifying the soul's

breaking out of the shell of the

ego. People get strength and

improved eyesight by eating its

white kernel. The sick and the

elderly find its water nourishing

and ladies apply its oil for healthy

hair. It has glucose, phosphorous

and carbohydrates in good

measures and so it is good for

diabetics. Germs can't penetrate

its hard kernel so it remains intact

for months together.

Ancient Indian healers used to

burn its outer shell to prepare

tooth powder, eyebrow creams

and ointments for burns. Every

part of the coconut plant is very

beneficial to humans. Hence most

Indians consider it a good omen to

receive or give coconut fruits as

gifts. It is also called shreephal

because it denotes prosperity.

The kalash, tied with the kal³w³,

and having betel or mango leaves

atop, symbolizes the cosmos. The

water inside the kalash represents

the primordial waters, elixir of life

or the soul filled with love and

compassion, abundance, and

hospitality. Varuna, the Lord of

the oceans and the divine source

of water element, is invoked while

filling a kalash with water. In some

cultures, the kalash is said to

represent the body, the leaves the

five senses and water, the life-

force. Some Vedic scriptures refer

it as a symbol of the mother earth

and divine consciousness.

The word meaning of the scrip-

tural hymns of the kalash's wor-

ship describe the mouth, throat

and base of the kalash as seats of

Lord Vishnu, Lord Shiva and Lord

Brahma respectively whereas the

belly represents all goddesses and

Divine-mother's power streams.

Thus in this small urn the pres-

ence of all gods and goddesses is

symbolized. This exemplifies that

all the gods are essentially one and

are emanations of the same

Supreme Power.

Because of its uniformity and

symmetry in all directions, the

kalash is a symbol of the entire

universe and of that omnipresent

Brahm which is the uncaused

cause of all. It can also be taken to

be a harbinger of creativity and

peace. All the gods in their

microcosmic and macrocosmic

subliminal forms are meditated,

during devotional worships, as to

be present in this symbolic form of

the universe. Thus, through the

medium of the kalash we are made

aware of all the gods in one place,

at one time and in one symbol.

Lord Dhanvantari is described as

having four arms carrying various

healing instruments in each hand,

viz., a chakra (divine wheel) to

defeat the devil forces, shankha

(conch shell) to make the atmo-

sphere free of viruses,

bacteria and evil effects;

jalouka (leech) used for

curing all the diseases

caused by vitiated blood

and a kalash containing

amrita (the elixir of life)

to rejuvenate the sick.

Architectural Impor-

tance of Kalash: Kalash is

of great significance in

Vedic Architecure

(Sthapatya Veda or Vastu

Shastra). In ancient

times, the sages of India

placed copper pots atop

temple pinnacles to

escape the calamity of

lightning. In order to

avoid the development

of fungus that might

reduce their efficiency,

they enameled the

kalashas with gold.

Likewise the pyramids,

the distinct geometry

and symmetrical design

of the kalash play an

important role in storage

and dissemination of

natural energy currents.

It is the kalash, which

crowns the Vedic shrine

(temple) or a building

constructed as per the

Vastu design. Its size

and positioning adjusts

the height of the build-

ing to a proportion

consistent with the

specific Vedic plan for

08

the structure. This is

aimed at adjusting the

environment for holistic

living; with more

energy, more joy and

increasing success.

The architects of the

famous Hardin's house -

a masterpiece of a

building at Houston,

USA, constructed

according to the

Sthapatya Veda - point

out that you don't need

to practice meditation to

have a Sthapatya Vedic

home. Anyone can use

this knowledge to align

naturally with the

elements and healthy

home technology. Their

purpose is to provide

deep security that the

order and stability of

having one's very own

space aligned with

nature generates. May

be this is what a dream

home really is. Kalashas

are there in the Hardin's

house as well.

In our series on Vastu

Shastra (Akhand Jyoti -

The Light Divine, Issues

1 to 6, Vol. 2, 2004), we

had discussed about the

important rooms

(kitchen, bedroom,

study room etc) in the

house with respect to the

location in different

geographic directions etc. In

terms of the modern interpreta-

tions of the ancient Vastu Science,

the Earth has an energy grid and

the house has an energy grid.

When we construct the Vastu-

based design of a house on the

Earth's grid, the house comes in

congruence with the latter and the

energy of the Earth freely flows

into the house. The directions

specified in Vastu Shastra are

regarded to have the orientation

optimized (in 2D) for this pur-

pose. However, the third dimen-

sion, along the height and hence

the coherence of geomagnetic

energy as well as suitable recep-

tion of cosmic energy, is equally

important and hence the shape

and design of the roof-

component.

A house or building is treated in

the Sthapatya Veda as a living

being: having feet, legs, torso,

neck, head and top of head in the

form of the foundation, floor,

walls, room-space, rooms etc.

Kalash is the top piece (apex) of the

house. It completes the form. The

mental peace one finds in the

heart of a temple whose top is a

dome shaped like kalash and

having a kalash placed on the peak

most obviously testifies the

importance of the roof-

component of Vedic architecture.

Kalash in the Tajmahal:

Renowned historian P. N. Oak has

cited several architectural proofs

in his book entitled “Taj Mahal -

The True Story” arguing that the

great wonder of the world - th“Tajmahal” is originally a 5

Century Shiva Temple “Tejo

Mahalay”. The following facts are

worth noting here in the context of

Vedic symbols - especially, the

'kalash' in the Hindu Temples.

The Tajmahal has a trident

pinnacle over the dome. The

dome is a grand and enormous

onion shaped structure that

proudly wears a pinnacle at the

top. The simple flower pattern

softly hugs its bottom and bright-

ens up the white marble. Inside

the dome jewels dance melodi-

ously with one another in such a

way that one must hold great self-

discipline and power in order not

to get lost in its exquisiteness. The

various colors easily captivate the

human eyes and seize them in

admiration. It is a magnificent

structure of the lotus flower, a

holy symbol of Vedic Culture, the

divine seat or symbol of Lord

Brahma.

A full scale of the trident pinnacle

is inlaid in the red stone courtyard

to the east of the Taj. The central

shaft of the trident depicts a kalash

holding two bent mango leaves

and a coconut. This is a sacred

Hindu motif. Identical pinnacles

have been seen over Hindu and

Buddhist temples in the

Himalayan region. The Importance of Deepak (oil or ghee lamp):Together with the kalash the

09

May-June 2005May-June 200510 11

ver victorious- this

is the motto of self-Econfidence. Self-

confidence is the key to

success in any venture.

Difficulties and obsta-

cles are its playmates

and it cuts through every

adversity on its trium-

phant march to the goal.

The self-confident never

takes defeat, never tires,

and never stops. He

relies on his own

endeavor, not on others'

favor. He bows only

before the Providence,

not before his weak-

nesses and frailties.

The self-confident has

full and unwavering

faith in his soul-power.

He is a believer in the

profound rishimantra

“Suddho'si, Buddho'si,

Niranjano'si”. Always

conscious of the divine

grace he remains

humble even at the acme

of success; and in the

darkest moments of

failure, keeps aloft the

bright flame of unwa-

vering faith in his

ultimate success. A

person lacking in self-

confidence is unable to

digest success and power; his ego

becomes bloated and he starts

looking down upon others as

inferiors and small. But inside, he

remains weak and insecure and is

unable to face failure with forti-

tude. He sinks to the abyss of

depression in failure and is even

driven at times to the cowardly

acts of suicide.

The self-confident is humble and

regards success not solely a result

of his own endeavor but as a gift of

divine grace. With each struggle

made in the path of success, he

gains new experience and new

strength. Through these struggles,

there is an enrichment and

development of virtues in him;

while failures help him identify

and remedy the shortcomings.

The self-confident never monopo-

lizes the fruits of his success for his

own personal benefit but shares it

with others, and by his well-

earned power and prosperity

serves the needy. The self-

confident does not have the

tendency to acquire fame and

success by any unworthy means,

nor does he arrogate to himself

what is due to others.

The quality of self-confidence

develops on the strength of one's

own beliefs and thoughts. We will

become what we think of our-

selves. It is for us to make a choice

between cowardice and bravery,

brilliance and dullness, ash and

ember. The self-confident chooses

the best and the highest of options

and proceeds along that line; his

footprints act as navigational aids

for others. He turns adverse

circumstances to his favor and

creates a beautiful and conducive

atmosphere around him. In

contrast, the feeble-minded only

daydreams and makes castles in

the air. He lacks even normal

enthusiasm for work, not to speak

of firm determination, the quality

which makes even the toughest of

the tasks of the self-confident

smooth and “half-done” at the

outset.

The self-confident persons

general conduct, too, is amiable

and endearing. Self-confidence is

a virtue, which impacts all three

dimensions of personality -

thought, conduct and character.

Intensity of faith in the goal

orients our whole thinking and

imagination towards that. The

self-confident fixes the goal,

thinks about it day and night,

chalks out a plan of action and

makes every possible effort to

execute the same. This whole

process is so intense and deep that

the sanskaras and instincts, which

are rooted firmly in the depths of

lighted deepak is also placed on the

p¿j³vedi and worshiped. As a

physical object, a deepak or lamp is

an earthen (or metallic) saucer-

like tiny pot filled with ghee

(clarified butter) or refined oil

with a twisted cotton tape (b³tº)

immersed in it. It is lighted in

every Hindu household and

temple in India. The cotton tape

keeps sucking the ghee to yield a

soothing bright light, a flame. In

nature, the flame is considered to

be the source of heat and light. The

heat of the fire and hence the flame

is also a good germicide.

Modern theories affirm the origin

of lamp during the Stone Age, as

early as 70,000 B.C. According to

these theories, in the

Mediterranean region and the

East, the earliest lamp had a shell

shape. The body of the lamp, to

begin with, was of stone or shell.

Later came the innovation of

terracotta or earthen lamps

followed by metal lamps. The

Ramayana and the Mahabharata,

two great Indian epics, make

extensive references to lamps of

gold and of precious stones.

The sages (rishis) of Vedic India

worshipped fire and hence the

jyoti (flame) or the deepak as a

whole, was considered the purest

of the pure because it consumes all

impurities but yet remains pure

by itself. The flaming of sacrificial

altar (yagya or homam) in the

Ashramas of the rishis was the

focus of faith during the Vedic

times. It has witnessed great

philosophic seminars, which

produced the Brahmanas, the

Upanishads and the Samhitas.

The cultural tradition of ancient

India has thus its genesis in the

spark of yagya. This spark later

assumed the form of a deepak.

The importance of deepak in Vedic

India is obvious from the follow-

ing (translated) scriptural hymn:

Among the light of fire, the light of the

Sun, the light of the Moon, this lamp

is the best of lights – Skanda Purana

The deepak is worshipped as the

symbol of the all-pervading Light

of all Lights. Some scientific

models and theories today also

agree that all matter has emanated

from the light of consciousness-

force. This great Effulgence is

worshipped through the medium

of the deepak. Meditation on the

standing bright yellow flame of a

deepak during the tr³tak yoga

improves mental concentration

and induces sublime energy of

positive currents emanating from

this symbol of cosmic conscious-

ness.

A deepak is also used in ³ratº -

devotional prayer sung at the end

of a worship-ritual or a religious

celebration. The deepak (³ratº

flame) is moved around the idol to

symbolize the divine aura and

also to help the devotees to have a

clear look of the deity; in

the end the devotees put

their palms on the ³ratº

flame to receive the ³ratº

aura.

The standing deepak

(Samai or Kuttuvilaku)

symbolizes the dispel-

ling of ignorance and

awakening of the divine

light within us. Its soft

glow illumines the

temple or the shrine

room, keeping the

atmosphere pure and

serene. The lamp is also a

symbol for the Hindu

festival of Diwali, an

Indian festival of lights.

One of many interpreta-

tions of Diwali is a

celebration of the light of

knowledge that chases

away the darkness of

ignorance.

Visualizing the kalash as

a symbol of the cosmos

and deepak as a symbol of

cosmic energy may not

be so easy for us. But we

should at least assimilate

the teachings apparent

from them - the soothing

coolness (calmness) and

uniformity (impartial-

ity) of the kalash, and the

radiance,energy (active-

ness) and steadfast

uprightness of the

deepak.

Youth ColumnGuidelines for developing self-confidence

May-June 2005May-June 200510 11

ver victorious- this

is the motto of self-Econfidence. Self-

confidence is the key to

success in any venture.

Difficulties and obsta-

cles are its playmates

and it cuts through every

adversity on its trium-

phant march to the goal.

The self-confident never

takes defeat, never tires,

and never stops. He

relies on his own

endeavor, not on others'

favor. He bows only

before the Providence,

not before his weak-

nesses and frailties.

The self-confident has

full and unwavering

faith in his soul-power.

He is a believer in the

profound rishimantra

“Suddho'si, Buddho'si,

Niranjano'si”. Always

conscious of the divine

grace he remains

humble even at the acme

of success; and in the

darkest moments of

failure, keeps aloft the

bright flame of unwa-

vering faith in his

ultimate success. A

person lacking in self-

confidence is unable to

digest success and power; his ego

becomes bloated and he starts

looking down upon others as

inferiors and small. But inside, he

remains weak and insecure and is

unable to face failure with forti-

tude. He sinks to the abyss of

depression in failure and is even

driven at times to the cowardly

acts of suicide.

The self-confident is humble and

regards success not solely a result

of his own endeavor but as a gift of

divine grace. With each struggle

made in the path of success, he

gains new experience and new

strength. Through these struggles,

there is an enrichment and

development of virtues in him;

while failures help him identify

and remedy the shortcomings.

The self-confident never monopo-

lizes the fruits of his success for his

own personal benefit but shares it

with others, and by his well-

earned power and prosperity

serves the needy. The self-

confident does not have the

tendency to acquire fame and

success by any unworthy means,

nor does he arrogate to himself

what is due to others.

The quality of self-confidence

develops on the strength of one's

own beliefs and thoughts. We will

become what we think of our-

selves. It is for us to make a choice

between cowardice and bravery,

brilliance and dullness, ash and

ember. The self-confident chooses

the best and the highest of options

and proceeds along that line; his

footprints act as navigational aids

for others. He turns adverse

circumstances to his favor and

creates a beautiful and conducive

atmosphere around him. In

contrast, the feeble-minded only

daydreams and makes castles in

the air. He lacks even normal

enthusiasm for work, not to speak

of firm determination, the quality

which makes even the toughest of

the tasks of the self-confident

smooth and “half-done” at the

outset.

The self-confident persons

general conduct, too, is amiable

and endearing. Self-confidence is

a virtue, which impacts all three

dimensions of personality -

thought, conduct and character.

Intensity of faith in the goal

orients our whole thinking and

imagination towards that. The

self-confident fixes the goal,

thinks about it day and night,

chalks out a plan of action and

makes every possible effort to

execute the same. This whole

process is so intense and deep that

the sanskaras and instincts, which

are rooted firmly in the depths of

lighted deepak is also placed on the

p¿j³vedi and worshiped. As a

physical object, a deepak or lamp is

an earthen (or metallic) saucer-

like tiny pot filled with ghee

(clarified butter) or refined oil

with a twisted cotton tape (b³tº)

immersed in it. It is lighted in

every Hindu household and

temple in India. The cotton tape

keeps sucking the ghee to yield a

soothing bright light, a flame. In

nature, the flame is considered to

be the source of heat and light. The

heat of the fire and hence the flame

is also a good germicide.

Modern theories affirm the origin

of lamp during the Stone Age, as

early as 70,000 B.C. According to

these theories, in the

Mediterranean region and the

East, the earliest lamp had a shell

shape. The body of the lamp, to

begin with, was of stone or shell.

Later came the innovation of

terracotta or earthen lamps

followed by metal lamps. The

Ramayana and the Mahabharata,

two great Indian epics, make

extensive references to lamps of

gold and of precious stones.

The sages (rishis) of Vedic India

worshipped fire and hence the

jyoti (flame) or the deepak as a

whole, was considered the purest

of the pure because it consumes all

impurities but yet remains pure

by itself. The flaming of sacrificial

altar (yagya or homam) in the

Ashramas of the rishis was the

focus of faith during the Vedic

times. It has witnessed great

philosophic seminars, which

produced the Brahmanas, the

Upanishads and the Samhitas.

The cultural tradition of ancient

India has thus its genesis in the

spark of yagya. This spark later

assumed the form of a deepak.

The importance of deepak in Vedic

India is obvious from the follow-

ing (translated) scriptural hymn:

Among the light of fire, the light of the

Sun, the light of the Moon, this lamp

is the best of lights – Skanda Purana

The deepak is worshipped as the

symbol of the all-pervading Light

of all Lights. Some scientific

models and theories today also

agree that all matter has emanated

from the light of consciousness-

force. This great Effulgence is

worshipped through the medium

of the deepak. Meditation on the

standing bright yellow flame of a

deepak during the tr³tak yoga

improves mental concentration

and induces sublime energy of

positive currents emanating from

this symbol of cosmic conscious-

ness.

A deepak is also used in ³ratº -

devotional prayer sung at the end

of a worship-ritual or a religious

celebration. The deepak (³ratº

flame) is moved around the idol to

symbolize the divine aura and

also to help the devotees to have a

clear look of the deity; in

the end the devotees put

their palms on the ³ratº

flame to receive the ³ratº

aura.

The standing deepak

(Samai or Kuttuvilaku)

symbolizes the dispel-

ling of ignorance and

awakening of the divine

light within us. Its soft

glow illumines the

temple or the shrine

room, keeping the

atmosphere pure and

serene. The lamp is also a

symbol for the Hindu

festival of Diwali, an

Indian festival of lights.

One of many interpreta-

tions of Diwali is a

celebration of the light of

knowledge that chases

away the darkness of

ignorance.

Visualizing the kalash as

a symbol of the cosmos

and deepak as a symbol of

cosmic energy may not

be so easy for us. But we

should at least assimilate

the teachings apparent

from them - the soothing

coolness (calmness) and

uniformity (impartial-

ity) of the kalash, and the

radiance,energy (active-

ness) and steadfast

uprightness of the

deepak.

Youth ColumnGuidelines for developing self-confidence

May-June 2005May-June 200512

the unconscious in the form of

character, begin to change and

mould themselves accordingly.

The self-confident is skilled in

maintaining the right balance

between thoughts and emotions.

The canvas of thoughts is closely

woven with the warp and weft of

reason. This reason constantly

keeps testing and pricking

oneself. Raw emotions, on the

other hand, are like an outburst of

storm, which blows away every

piece of reason before it in its

momentum. The one is a thorny

desert of dry logic; the other is a

slippery swamp of wet emotion.

Both are incomplete by them-

selves. The self-confident views

both with equanimity and adopts

both in equitable measure.

Consequently while he is very

firm and unyielding in the field of

duty and action, he is equally

polite and gentle in the realm of

emotion. Thus, his personality has

a harmonious blend of firmness

and tenderness, which indeed is

the key to complete success.

The key or formula of success is

cryptic in essence like a seed but

latent in it are infinite potentiali-

ties of strength and capabilities.

The self-confident by nourishing

this seed properly develops it into

a huge tree under whose comfort-

ing shade countless passers-by

find soothing cool and rest. Thus,

he not only finds gratification

himself but also gives it to others.

There are some guidelines to

develop self-confidence. By

following these guidelines

anybody can come to possess this

precious virtue and reach the

summit of success and glory:

1. Instead of relying excessively

on others, one should have

faith in one's own capabilities.2. Feelings of doubt, uncertainty,

suspicion etc. should be

shunned because they weaken

self-confidence.3. One should not regard oneself

weak, and others strong and

superior. This inferiority

complex gives rise to

jealousy and incapa-

bility.4. Neither should

success bloat one's

ego nor failure lead to

dejection. The real

cause of failure

should be realisti-

cally identified and

resolutely removed.5. One should be alert to

the silent creeping in

of vices and bad

habits.6. Behavior towards

others should always

be courteous, refined

and respectful.7. A fixed time should

be earmarked for

swadhaya (study and

contemplation) and

satsang (company of

the virtuous) which

should form an

important and

regular content of the

daily schedule.

13

e think the world would be saved if only we could W

generate larger quantities of goodwill and tolerance. That's false.

What will save the world is not goodwill and tolerance but clear thinking. Of what use is it to be tolerant of others if you are convinced that you are right and every-one who disagrees with you is wrong? That isn't tolerance but condescen-sion. That leads not to union of hearts but to division, because you are one-up and the others one-down. A position that can only lead to a sense of superiority on your part and resentment on your neighbor's thereby breeding further intoler-ance.

True tolerance only arises from a keen awareness of the abysmal ignorance of everyone as far as truth is concerned. For truth is essentially mystery.

The mind can sense but cannot grasp it, much less formulate it. Our beliefs

can point to it but cannot put it into words. In spite of this, people talk glowingly about the value of dialogue. Which at worst is a camouflaged attempt to convince the other person of the rightness of your position, and at best will prevent you from becoming a frog in the well who thinks that his well is the only world there is.

What happens when frogs from different wells assemble to dialogue about their convictions and experi-ences? Their horizons widen to include the existence of wells other than their own. But they still have no suspicion of the existence of the ocean of truth that cannot he confined within the walls of conceptual wells. And our poor frogs continue to be divided and to speak in terms of yours and mine; your experience, your convictions, your ideology and mine. The sharing of formulas does not enrich the sharers, for formulas like the walls of wells divide; only the unrestricted ocean unites.

But to arrive at this ocean of truth that is unbounded by formulas, it is essential to have the gift of clear thinking.

What is clear thinking and how does one arrive at it?

I. The first thing you must know is

that it does not call for any great learning. It is so simple as to be within the reach of a ten-year-old child. What is needed is not learning but unlearning, not talent but courage.

You will understand this if you think of a little child in the arms of an old, disfigured housemaid. The child is too young to have picked up the prejudices of its elders, so when it snuggles in that woman's arms, it is responding not to labels in its head; labels like white woman, black woman, ugly, pretty, old, young, mother, servant maid, it is responding not to labels such as these but to reality. That woman meets the child's need for love and that is the reality the child responds to, not the woman's name and figure and religion and race and sect. Those are totally and absolutely irrelevant.

The child has as yet no beliefs and no prejudices. This is the environment within which clear thinking can occur. And to achieve it, one must drop everything one has learnt and achieve the mind of the child that is innocent of past experi-ences and programming which so cloud our way of looking at reality.

Clear Thinking, Clean Heart[Abridged from Late Fr. Anthony de Mello's book 'Call To Love' and published with kind consent of the publishers Gujrat Sahitya Prakash. 'Tony' (1931 87) was a universally acclaimed spiritual teacher of divine integrity and wholeness and he wrote for true seekers of Truth cutting across boundaries of belief, cult and religion. We gratefully remember Fr. 'Tony' for his spiritual gifts to humanity. – Editor]

The greatest obstacle in the path of spiritual

development is man's egoistic thought. It is possible for

man to save himself from this evil condition by keeping in

mind the transience of the world."

May-June 2005May-June 200512

the unconscious in the form of

character, begin to change and

mould themselves accordingly.

The self-confident is skilled in

maintaining the right balance

between thoughts and emotions.

The canvas of thoughts is closely

woven with the warp and weft of

reason. This reason constantly

keeps testing and pricking

oneself. Raw emotions, on the

other hand, are like an outburst of

storm, which blows away every

piece of reason before it in its

momentum. The one is a thorny

desert of dry logic; the other is a

slippery swamp of wet emotion.

Both are incomplete by them-

selves. The self-confident views

both with equanimity and adopts

both in equitable measure.

Consequently while he is very

firm and unyielding in the field of

duty and action, he is equally

polite and gentle in the realm of

emotion. Thus, his personality has

a harmonious blend of firmness

and tenderness, which indeed is

the key to complete success.

The key or formula of success is

cryptic in essence like a seed but

latent in it are infinite potentiali-

ties of strength and capabilities.

The self-confident by nourishing

this seed properly develops it into

a huge tree under whose comfort-

ing shade countless passers-by

find soothing cool and rest. Thus,

he not only finds gratification

himself but also gives it to others.

There are some guidelines to

develop self-confidence. By

following these guidelines

anybody can come to possess this

precious virtue and reach the

summit of success and glory:

1. Instead of relying excessively

on others, one should have

faith in one's own capabilities.2. Feelings of doubt, uncertainty,

suspicion etc. should be

shunned because they weaken

self-confidence.3. One should not regard oneself

weak, and others strong and

superior. This inferiority

complex gives rise to

jealousy and incapa-

bility.4. Neither should

success bloat one's

ego nor failure lead to

dejection. The real

cause of failure

should be realisti-

cally identified and

resolutely removed.5. One should be alert to

the silent creeping in

of vices and bad

habits.6. Behavior towards

others should always

be courteous, refined

and respectful.7. A fixed time should

be earmarked for

swadhaya (study and

contemplation) and

satsang (company of

the virtuous) which

should form an

important and

regular content of the

daily schedule.

13

e think the world would be saved if only we could W

generate larger quantities of goodwill and tolerance. That's false.

What will save the world is not goodwill and tolerance but clear thinking. Of what use is it to be tolerant of others if you are convinced that you are right and every-one who disagrees with you is wrong? That isn't tolerance but condescen-sion. That leads not to union of hearts but to division, because you are one-up and the others one-down. A position that can only lead to a sense of superiority on your part and resentment on your neighbor's thereby breeding further intoler-ance.

True tolerance only arises from a keen awareness of the abysmal ignorance of everyone as far as truth is concerned. For truth is essentially mystery.

The mind can sense but cannot grasp it, much less formulate it. Our beliefs

can point to it but cannot put it into words. In spite of this, people talk glowingly about the value of dialogue. Which at worst is a camouflaged attempt to convince the other person of the rightness of your position, and at best will prevent you from becoming a frog in the well who thinks that his well is the only world there is.

What happens when frogs from different wells assemble to dialogue about their convictions and experi-ences? Their horizons widen to include the existence of wells other than their own. But they still have no suspicion of the existence of the ocean of truth that cannot he confined within the walls of conceptual wells. And our poor frogs continue to be divided and to speak in terms of yours and mine; your experience, your convictions, your ideology and mine. The sharing of formulas does not enrich the sharers, for formulas like the walls of wells divide; only the unrestricted ocean unites.

But to arrive at this ocean of truth that is unbounded by formulas, it is essential to have the gift of clear thinking.

What is clear thinking and how does one arrive at it?

I. The first thing you must know is

that it does not call for any great learning. It is so simple as to be within the reach of a ten-year-old child. What is needed is not learning but unlearning, not talent but courage.

You will understand this if you think of a little child in the arms of an old, disfigured housemaid. The child is too young to have picked up the prejudices of its elders, so when it snuggles in that woman's arms, it is responding not to labels in its head; labels like white woman, black woman, ugly, pretty, old, young, mother, servant maid, it is responding not to labels such as these but to reality. That woman meets the child's need for love and that is the reality the child responds to, not the woman's name and figure and religion and race and sect. Those are totally and absolutely irrelevant.

The child has as yet no beliefs and no prejudices. This is the environment within which clear thinking can occur. And to achieve it, one must drop everything one has learnt and achieve the mind of the child that is innocent of past experi-ences and programming which so cloud our way of looking at reality.

Clear Thinking, Clean Heart[Abridged from Late Fr. Anthony de Mello's book 'Call To Love' and published with kind consent of the publishers Gujrat Sahitya Prakash. 'Tony' (1931 87) was a universally acclaimed spiritual teacher of divine integrity and wholeness and he wrote for true seekers of Truth cutting across boundaries of belief, cult and religion. We gratefully remember Fr. 'Tony' for his spiritual gifts to humanity. – Editor]

The greatest obstacle in the path of spiritual

development is man's egoistic thought. It is possible for

man to save himself from this evil condition by keeping in

mind the transience of the world."

May-June 2005May-June 2005 1514

II. Look into yourself and examine your reactions to persons and situations, and you will be appalled to discover the preju-diced thinking behind your reactions. It is almost never the concrete reality of this person or thing that you are responding to. You are responding to princi-ples, ideologies, belief-systems, economic, political, religious, psychological belief-systems; to preconceived ideas and preju-dices, whether positive or negative.

III. Take them one at a time, each person and thing and situation, and search for your bias, separat-ing the reality here before you from your programmed percep-tions and your projections. And this exercise will afford you a revelation as divine as any that the scriptures could provide you with.

Prejudices and beliefs are not the only enemies of clear thinking.

There is another pair of enemies called desire and fear. Thinking that is uncontaminated by emotion, namely by desire and fear, and self-interest, calls for an asceticism that is terrifying.

People mistakenly assume that their thinking is done by their head; it is done actually by the heart which first dictates the conclusion, then commands the head to provide the reasoning that will defend it. So here is another source of divine revela-tion. Examine some of the conclu-sions that you have arrived at and

see how they are adulterated by self-interest. This is true of every conclusion, unless you hold it provisionally. Think how tightly you hold onto your conclusions regarding people, for instance. Are those judgments completely free of emotion? If you think they are, you have probably not looked hard enough.

This is the major cause of disagree-ments and division between nations and individuals. Your interests do not coincide with mine, so your thinking and your conclusions do not agree with mine.

How many people do you know whose thinking is at least some-times opposed to their self-interest? How many times can you recall having engaged in that kind of thinking yourself? How often have you succeeded in placing an impenetrable barrier between the thinking going on in your head and the fears and desires that agitate your heart? Each time you attempt that task, you will understand that what clear thinking calls for is not intelligence. That is easily come by but the courage that has success-fully coped with fear and with desire, for the moment you desire something or fear something, your heart will consciously or uncon-sciously get in the way of your thinking.

This is a consideration for spiritual giants who have come to realize that in order to find truth they need, not doctrinal formulations, but:

A. A heart that divests itself of its programming and its self

interest each time that thinking is in progress;

B. A heart that has nothing to protect and nothing to ambition and therefore leaves the mind to roam unfettered, fearless and free, in search of truth;

C. A heart that is ever ready to accept new evidence and to change its views.

Such a heart then becomes a lamp that enlightens the darkness of the whole body of humanity. If all human beings were fitted with such hearts, people would no longer think of themselves as Communists or Capitalists, as Christians or Muslims or Buddhists. The very clarity of their thinking would show them that all thinking, all concepts, all beliefs are lamps full of darkness, signs of their ignorance. And in that realization the walls of their separate wells would collapse and they would be invaded by the ocean that unites all peoples in the Truth.

The Secret of Longevity

here are innumera-

ble unusual events Tand happenings of

Nature. Some of them

can even be witnessed in

our day-to-day life.

However, the human

mind is unable to

understand the mystery

behind them because it

has its own limitations.

Normally, only a few

people are blessed with

long healthy life. But at

some places, it has been

found that the average

life span of the residents

is 85-100 years! This is

one such mystery of

Nature. Let us see the

facts and figures regard-

ing this riddle.

In Italy, on top of the

mountain range

between Sienna and

Naples, there is a village

named Campodimele.

The natural beauty of

this village is scenic,

heavenly and marvel-

ous. In Europe, this

village is also known as

“Forever Young”

village. All the inhabit-

ants of this village have

seen minimum of 85

spring seasons. To unveil the

mystery behind the long life of

these villagers, a group of

European psychologists went to

Campodimele and did research

on them. They found that the

villagers live a peaceful and

tension free life. Their eating

habits are vegetarian and con-

trolled. Their diet is mandated by

fresh fruits, green vegetables,

milk, sprouts and boiled cereals.

They take rest for a while after

lunch. Traditionally, they sleep by

the dusk and wake up quite early

in the morning. They spend their

life in the proximity of Mother

Nature.

Nature's similar gift has been

given to the people of Symi island

of Greece. The average age of the

people here is 90 years. All

inhabitants use tomato, vegeta-

bles and salad in good quantity.

Normally they eat raw or less

cooked vegetables. Either due to

the diet or nature's unique gift,

these people are found working

very hard even at the age of 80-90.

Hard work, honesty and goodwill

are the foundations of this society.

Their family life is bonded with

strong threads of mutual love and

caring with cooperative and

generous nature. Their way of

celebrating festivals is remark-

able. They celebrate them with full

gusto and enthusiasm.

Inhabitants of this island live

tension-free and happy life with

their families.

In the East China Sea, there is a

group of 161 islands. This island

group is known as Okinawa

Archipelago. This island is also

blessed with people who live

long. It has been found that the

vegetables like sweet potato, leafy

vegetables, and cereals are part of

their daily diet. Soya bean also

forms an essential part of their

diet. According to the physiolo-

gists, all these elements contain

antioxidants, which stop the

harmful effects of aging and

growth of cancerous free radical

cells. The topmost specialty of

their food is that it contains

minimal salt. It is a known fact

that salt increases blood pressure.

Hence these people don't have

blood pressure and heart related

diseases. Even at the age of 80,

they can easily do farming. They

are very fond of exercises. These

include gardening, walking, folk

dance and ancient marshal arts.

Inhabitants of Okinawa give

much importance to meditation.

They successfully try to resolve all

their problems through medita-

tion.

Dwellers of Bama village in China

May-June 2005May-June 2005 1514

II. Look into yourself and examine your reactions to persons and situations, and you will be appalled to discover the preju-diced thinking behind your reactions. It is almost never the concrete reality of this person or thing that you are responding to. You are responding to princi-ples, ideologies, belief-systems, economic, political, religious, psychological belief-systems; to preconceived ideas and preju-dices, whether positive or negative.

III. Take them one at a time, each person and thing and situation, and search for your bias, separat-ing the reality here before you from your programmed percep-tions and your projections. And this exercise will afford you a revelation as divine as any that the scriptures could provide you with.

Prejudices and beliefs are not the only enemies of clear thinking.

There is another pair of enemies called desire and fear. Thinking that is uncontaminated by emotion, namely by desire and fear, and self-interest, calls for an asceticism that is terrifying.

People mistakenly assume that their thinking is done by their head; it is done actually by the heart which first dictates the conclusion, then commands the head to provide the reasoning that will defend it. So here is another source of divine revela-tion. Examine some of the conclu-sions that you have arrived at and

see how they are adulterated by self-interest. This is true of every conclusion, unless you hold it provisionally. Think how tightly you hold onto your conclusions regarding people, for instance. Are those judgments completely free of emotion? If you think they are, you have probably not looked hard enough.

This is the major cause of disagree-ments and division between nations and individuals. Your interests do not coincide with mine, so your thinking and your conclusions do not agree with mine.

How many people do you know whose thinking is at least some-times opposed to their self-interest? How many times can you recall having engaged in that kind of thinking yourself? How often have you succeeded in placing an impenetrable barrier between the thinking going on in your head and the fears and desires that agitate your heart? Each time you attempt that task, you will understand that what clear thinking calls for is not intelligence. That is easily come by but the courage that has success-fully coped with fear and with desire, for the moment you desire something or fear something, your heart will consciously or uncon-sciously get in the way of your thinking.

This is a consideration for spiritual giants who have come to realize that in order to find truth they need, not doctrinal formulations, but:

A. A heart that divests itself of its programming and its self

interest each time that thinking is in progress;

B. A heart that has nothing to protect and nothing to ambition and therefore leaves the mind to roam unfettered, fearless and free, in search of truth;

C. A heart that is ever ready to accept new evidence and to change its views.

Such a heart then becomes a lamp that enlightens the darkness of the whole body of humanity. If all human beings were fitted with such hearts, people would no longer think of themselves as Communists or Capitalists, as Christians or Muslims or Buddhists. The very clarity of their thinking would show them that all thinking, all concepts, all beliefs are lamps full of darkness, signs of their ignorance. And in that realization the walls of their separate wells would collapse and they would be invaded by the ocean that unites all peoples in the Truth.

The Secret of Longevity

here are innumera-

ble unusual events Tand happenings of

Nature. Some of them

can even be witnessed in

our day-to-day life.

However, the human

mind is unable to

understand the mystery

behind them because it

has its own limitations.

Normally, only a few

people are blessed with

long healthy life. But at

some places, it has been

found that the average

life span of the residents

is 85-100 years! This is

one such mystery of

Nature. Let us see the

facts and figures regard-

ing this riddle.

In Italy, on top of the

mountain range

between Sienna and

Naples, there is a village

named Campodimele.

The natural beauty of

this village is scenic,

heavenly and marvel-

ous. In Europe, this

village is also known as

“Forever Young”

village. All the inhabit-

ants of this village have

seen minimum of 85

spring seasons. To unveil the

mystery behind the long life of

these villagers, a group of

European psychologists went to

Campodimele and did research

on them. They found that the

villagers live a peaceful and

tension free life. Their eating

habits are vegetarian and con-

trolled. Their diet is mandated by

fresh fruits, green vegetables,

milk, sprouts and boiled cereals.

They take rest for a while after

lunch. Traditionally, they sleep by

the dusk and wake up quite early

in the morning. They spend their

life in the proximity of Mother

Nature.

Nature's similar gift has been

given to the people of Symi island

of Greece. The average age of the

people here is 90 years. All

inhabitants use tomato, vegeta-

bles and salad in good quantity.

Normally they eat raw or less

cooked vegetables. Either due to

the diet or nature's unique gift,

these people are found working

very hard even at the age of 80-90.

Hard work, honesty and goodwill

are the foundations of this society.

Their family life is bonded with

strong threads of mutual love and

caring with cooperative and

generous nature. Their way of

celebrating festivals is remark-

able. They celebrate them with full

gusto and enthusiasm.

Inhabitants of this island live

tension-free and happy life with

their families.

In the East China Sea, there is a

group of 161 islands. This island

group is known as Okinawa

Archipelago. This island is also

blessed with people who live

long. It has been found that the

vegetables like sweet potato, leafy

vegetables, and cereals are part of

their daily diet. Soya bean also

forms an essential part of their

diet. According to the physiolo-

gists, all these elements contain

antioxidants, which stop the

harmful effects of aging and

growth of cancerous free radical

cells. The topmost specialty of

their food is that it contains

minimal salt. It is a known fact

that salt increases blood pressure.

Hence these people don't have

blood pressure and heart related

diseases. Even at the age of 80,

they can easily do farming. They

are very fond of exercises. These

include gardening, walking, folk

dance and ancient marshal arts.

Inhabitants of Okinawa give

much importance to meditation.

They successfully try to resolve all

their problems through medita-

tion.

Dwellers of Bama village in China

May-June 2005May-June 200516 17

Hot fountains of the cold mountain

For the past many days,

we have been taking

bath in the icy cold

water. Mustering all the

courage we could, we

used to have a quick dip

or two, but due to the

biting cold, we could not

dare to properly rub and

wash the body clean.

When we reached

Jagnani camp, we came

to know of three hot

water spring ponds at

the top of the hill. We

could not resist the

temptation to avail of the

chance of having a

proper bath, by rubbing

and washing the body

clean in hot water. We

crossed the Ganga over

the bridge, and panting

and tired and resting

many a times, we

climbed up to the top of

the hill where the hot

spring ponds were

situated. There were

three ponds side by side.

The water of one of them

was so hot that you

could not even touch its surface

with your hands, leave alone

taking bath in it. We were told that

raw rice and pulses, bundled in a

piece of cloth, when dipped in this

water, would be cooked in no

time. We could not experiment it

ourselves, but in the second pond,

which was tolerably hot, we

bathed properly after a few

weeks. We also washed clean our

clothes.

I wonder how some hot springs

exist here and there in the high

Himalayan Mountains, which are

mostly covered with snow, and

from whose breasts flow cold

streams down to the planes. It

appears that there may be depos-

its of sulphur inside which might

be imparting tremendous heat to

the under-surface water currents

passing through deposits. It can

be compared to a gentleman

endowed with many virtues and

behaving coolly like the cold

springs, but also letting out a trace

of boiling anger lying hidden

inside. Or may be the mountains

are letting out their pent-up steam

within in a controlled way

through the medium of these

outbursts of hot springs, rather

than hypocritically suppressing

them. It is bad to have defects, but

to conceal them is worse. The

mountain knows this principle.

How nice would it have been if

man too had realized it!

The mountain might also have

deemed it better to pour out

whatever heat is left within so that

the passers-by like us, distressed

due to coldness, might get relief.

Having become cold from out-

side, a little heat might be left

within. So the mountain might

have thought, " why to save the

little heat left in when the whole

thing has become cold, why not

give it to the needy, since I may

have no use of it ". If only there

were many human beings follow-

ing the ideals of this self-

sacrificing mountain! However

hard we may try, we can never

forget these hot fountains of the

cold region. Thousands of travel-

ers like me will sing paeans of

praise for the mountain, for it is a

manifestation of selfless sacrifice.

Providing heat to others while

suffering in cold oneself is like

providing food for others while

himself remaining hungry.

Fear out of confused communica-

Companions in Solitude - 3Entrance Into The Deeps Of Himalayas -II

[Poojya Gurudev's Travelogue of the Pilgrimage to the Himalayas - Continued]

have also achieved the goal of

longevity. They take tomato and

black pepper in good quantity.

Tomato and black pepper have

beta-carotene and vitamin C in

large quantity, which are very

good for health. Tomato has

antioxidant Lycobin in high

amount, which stops cancer. They

take a green leafy vegetable

named Amaranth. It contains

twice the amount of calcium

present in milk. Apart from that it

contains potassium, folic acid,

iron and vitamin A, C and E in

good quantities. Hemp, full of

nutritional elements in balanced

quantity, and corn full of antioxi-

dants and folic acid, are part of

their intake. Bama inhabitants are

very fond of eating brown rice,

which has magnesium, iron

content and vitamins. Probability

of having cholesterol in the blood

and heart diseases decreases by

taking brown rice. Their food

stores have the tradition to keep

Ginseng and astragalus herbs.

They are very fond of music also.

Tribal inhabitants of Hunza area

in the North East of Pakistan also

possess long life. They eat lot of

spinach, radish, sweet potato and

carrot. Due to the habit of drink-

ing more water each person

carries an earthen pot with him /

her. They daily drink an average

of one large pot of water. They

love sports very much. Their

traditional sport is Polo. They like

dancing also. Scientists research-

ing on this tribe have found that

up till now nobody has got cancer

in this area. Even the roots of

ulcer, tumor in the intestine and

appendicitis cannot be found.

Their family life is run on the basis

of cooperation and good will. Age

of quite a number of people living

in certain special areas of the

Himalayas has been found to be

more than 100 years.

Many researches and tests have

been conducted to understand the

secret behind the longevity of

these inhabitants of different

regions but no conclusive out-

come has been achieved. Human

mind is finding itself incapable

and helpless in uncovering this

mystery of Nature. But one thing

is for sure that by leading life in a

balanced, harmonious, mutually

loving, self-controlled and

systematic manner and in com-

panionship with nature, one can

attain good health and longevity.

Naturalists have also come to a

consensus that nature and life

have deep inter-connection.

What is the reason that in today's

world, long life has become only a

dream whereas in ancient India

average age of a person used to be

100 years (Jeevem Sharadah

Shatam)? Ayurvedic scriptures

provide an answer to this. They

profess to follow the regimen of Hitbhuk, Ritbhuk and Mitbhuk to

attain long and healthy life.

Hitbhuk means eating according to

the state of health and

what is beneficial for

health. Eat for health and

not taste. Ritbhuk means

eat food according to the

season and that is

prepared with goodwill.

Mitbhuk means eat with

moderation. Don't

overeat. People desirous

of attaining healthy

body and healthy mind

should strictly follow

this advice.

Do what is

worth

doing, think

what is

worth

thinking on

those who

seem proper.

Keep away

from what

seems

improper.

May-June 2005May-June 200516 17

Hot fountains of the cold mountain

For the past many days,

we have been taking

bath in the icy cold

water. Mustering all the

courage we could, we

used to have a quick dip

or two, but due to the

biting cold, we could not

dare to properly rub and

wash the body clean.

When we reached

Jagnani camp, we came

to know of three hot

water spring ponds at

the top of the hill. We

could not resist the

temptation to avail of the

chance of having a

proper bath, by rubbing

and washing the body

clean in hot water. We

crossed the Ganga over

the bridge, and panting

and tired and resting

many a times, we

climbed up to the top of

the hill where the hot

spring ponds were

situated. There were

three ponds side by side.

The water of one of them

was so hot that you

could not even touch its surface

with your hands, leave alone

taking bath in it. We were told that

raw rice and pulses, bundled in a

piece of cloth, when dipped in this

water, would be cooked in no

time. We could not experiment it

ourselves, but in the second pond,

which was tolerably hot, we

bathed properly after a few

weeks. We also washed clean our

clothes.

I wonder how some hot springs

exist here and there in the high

Himalayan Mountains, which are

mostly covered with snow, and

from whose breasts flow cold

streams down to the planes. It

appears that there may be depos-

its of sulphur inside which might

be imparting tremendous heat to

the under-surface water currents

passing through deposits. It can

be compared to a gentleman

endowed with many virtues and

behaving coolly like the cold

springs, but also letting out a trace

of boiling anger lying hidden

inside. Or may be the mountains

are letting out their pent-up steam

within in a controlled way

through the medium of these

outbursts of hot springs, rather

than hypocritically suppressing

them. It is bad to have defects, but

to conceal them is worse. The

mountain knows this principle.

How nice would it have been if

man too had realized it!

The mountain might also have

deemed it better to pour out

whatever heat is left within so that

the passers-by like us, distressed

due to coldness, might get relief.

Having become cold from out-

side, a little heat might be left

within. So the mountain might

have thought, " why to save the

little heat left in when the whole

thing has become cold, why not

give it to the needy, since I may

have no use of it ". If only there

were many human beings follow-

ing the ideals of this self-

sacrificing mountain! However

hard we may try, we can never

forget these hot fountains of the

cold region. Thousands of travel-

ers like me will sing paeans of

praise for the mountain, for it is a

manifestation of selfless sacrifice.

Providing heat to others while

suffering in cold oneself is like

providing food for others while

himself remaining hungry.

Fear out of confused communica-

Companions in Solitude - 3Entrance Into The Deeps Of Himalayas -II

[Poojya Gurudev's Travelogue of the Pilgrimage to the Himalayas - Continued]

have also achieved the goal of

longevity. They take tomato and

black pepper in good quantity.

Tomato and black pepper have

beta-carotene and vitamin C in

large quantity, which are very

good for health. Tomato has

antioxidant Lycobin in high

amount, which stops cancer. They

take a green leafy vegetable

named Amaranth. It contains

twice the amount of calcium

present in milk. Apart from that it

contains potassium, folic acid,

iron and vitamin A, C and E in

good quantities. Hemp, full of

nutritional elements in balanced

quantity, and corn full of antioxi-

dants and folic acid, are part of

their intake. Bama inhabitants are

very fond of eating brown rice,

which has magnesium, iron

content and vitamins. Probability

of having cholesterol in the blood

and heart diseases decreases by

taking brown rice. Their food

stores have the tradition to keep

Ginseng and astragalus herbs.

They are very fond of music also.

Tribal inhabitants of Hunza area

in the North East of Pakistan also

possess long life. They eat lot of

spinach, radish, sweet potato and

carrot. Due to the habit of drink-

ing more water each person

carries an earthen pot with him /

her. They daily drink an average

of one large pot of water. They

love sports very much. Their

traditional sport is Polo. They like

dancing also. Scientists research-

ing on this tribe have found that

up till now nobody has got cancer

in this area. Even the roots of

ulcer, tumor in the intestine and

appendicitis cannot be found.

Their family life is run on the basis

of cooperation and good will. Age

of quite a number of people living

in certain special areas of the

Himalayas has been found to be

more than 100 years.

Many researches and tests have

been conducted to understand the

secret behind the longevity of

these inhabitants of different

regions but no conclusive out-

come has been achieved. Human

mind is finding itself incapable

and helpless in uncovering this

mystery of Nature. But one thing

is for sure that by leading life in a

balanced, harmonious, mutually

loving, self-controlled and

systematic manner and in com-

panionship with nature, one can

attain good health and longevity.

Naturalists have also come to a

consensus that nature and life

have deep inter-connection.

What is the reason that in today's

world, long life has become only a

dream whereas in ancient India

average age of a person used to be

100 years (Jeevem Sharadah

Shatam)? Ayurvedic scriptures

provide an answer to this. They

profess to follow the regimen of Hitbhuk, Ritbhuk and Mitbhuk to

attain long and healthy life.

Hitbhuk means eating according to

the state of health and

what is beneficial for

health. Eat for health and

not taste. Ritbhuk means

eat food according to the

season and that is

prepared with goodwill.

Mitbhuk means eat with

moderation. Don't

overeat. People desirous

of attaining healthy

body and healthy mind

should strictly follow

this advice.

Do what is

worth

doing, think

what is

worth

thinking on

those who

seem proper.

Keep away

from what

seems

improper.

May-June 2005May-June 200518

tion

Today a group of pilgrims to

Gangotri also joined us. There

were seven members in the group

- five men and two women. We

were carrying our luggage

ourselves, but their luggage was

carried by a porter of the hilly

area. The porter was a villager and

his language was also difficult to

understand. He was rude and

quarrelsome by nature. While we

were going along the top of the hill

leading to Jhala camp he pointed

to something, making a queer and

frightening face and muttered

something in his colloquial

language. What he told was not

fully understood but a member of

the group thought that he heard

the porter uttering Bhalu, Bhalu

(Bear) and started looking in the

direction indicated by him. The

fog was heavy at the time, making

clear vision impossible, but some

black animals could be seen

moving in the area indicated by

the porter.

Our companion, who heard

“Bhalu, Bhalu" from the porter and

saw the black animals in the

indicated direction, was very

much frightened. He was now

fully convinced that ferocious

bears were roaming about nearby.

He was some distance behind us,

but now he moved as fast as he

could and joined us. His lips were

dry and trembling with fear. He

stopped us and, showing the

black animals moving below, told

that they were bears and that we

were in danger.

Fear gripped all of us, but none

could suggest any way out of the

lurking danger. The forest was

dense and fearsome, too. So it

seemed to provide a good habitat

for wild bears. It was only two

days back that we had heard from

the pilgrims who had been to

Manasarovar two years back,

about the terror of wild bears. Our

fear began growing. The black

bears were advancing towards us.

Due to the thick fog the shape of

the animals could not be seen

clearly. The black color and their

size, matching with that of the

bears, in addition to the utterance

“Bhalu, Bhalu" by the porter, left

us in no doubt about the animals

being bears. We then thought it

proper to ask the porter himself as

to what could be done. When we

looked for him, he was not found

to be with us. We concluded that

he, sensing the danger, might

have hidden himself somewhere

or climbed on some tree for safety.

We were left in a helpless situa-

tion, paralyzed by mortal fear.

We all stood together close, two

each facing the four directions,

holding our lathis (sticks) with the

sharp pointed nailed end out as if

they were guns. The idea was to

push the nailed end into the bears'

mouths and dealing them lathi-

blows, in the event of attack. It was

decided that all will stay together

and none will run away, come

what may. With this

planned strategy, we

began to move slowly.

The bears that were

earlier found coming up

towards us, were now

moving downwards. We

doubled our speed. To

get out of the danger

zone as quickly as

possible was our single-

pointed aim. All were

chanting God's name.

Fear had gripped us

tightly. Running thus,

we covered the distance

of nearly a mile and a

half.

Fog began to fade. It was

about 8 '0' clock in the

morning. Direct sunlight

started spreading. Dense

part of the forest was

also left behind. People

grazing the sheep and

goats were seen ahead.

We heaved a sigh of

relief. With the feeling of

great relief, having come

out of the danger, we sat

down to take rest. By

now the porter also

arrived. Seeing us all

frightened he enquired

of the reason. The

companion said, "God

saved us from the bears

you had shown us. But

you simply deceived us.

Instead of telling us

what to do you hid

19

yourself in safety."

The porter stood bewil-

dered. He sensed that

there was some misun-

derstanding. When told

about the Bhalu (Bear) he

had indicated, he got the

point which caused the

confusion. He

explained, “The Aloo

(potato) grown in the

village 'Jhala' are famous

for its big size. Such crop

is not grown in any of the

villages here. This is

what I had told you by

sign of fingers. When I

told of 'Aloo of Jhala' you

heard it as Bhalu (bear).

The black animals you

saw are the black cows

that graze here all the

day. Due to the fog, they

appeared to you like

bears. There are no bears

in this region. They are

found on the higher

mountains. I stayed

behind for easing beside

the stream. Else I would

have been with you and

there would have been

no confusion. "

We laughed at our folly

and were ashamed as

well. We blamed and

ridiculed the fellow-

pilgrim who heard the

porter wrong. Fear was

transformed into

humor. We kept chatting about it

the whole day. Recalling what

everyone said or did in the state of

fear, there went on mutual teasing

throughout the day. Everyone

was keen to prove that others

were more frightened. The

journey passed joyfully. The

subject became a good entertainer.

The imaginary existence of the

bears which had become a reality

and question of life and death for

us an hour earlier, eventually

turned out to be a mere phantom.

It made me think that there are

many ghostly phantoms rooted in

our life, due to which we remain

constantly under unfounded fears

of family, neighbors and society.

Under the false notion that we will

be looked upon as poor and

ordinary fellows, if we do not

indulge in pomp and show, many

of us incur heavy expenditures

beyond our means. It is appropri-

ate to be conscious of public

opinion when the question of

morality and character arises, but

not with regard to being forced by

fear of social stigma to incur

exorbitant expenses on social

functions, marriages, post-death

rites, etc. We must stand up firmly

against such phantom fears.

With all kinds of worries, trou-

bles, dilemmas, provocations,

desires and ill will staring at us

from all sides, the world appears

to be terribly evil and frightening.

Everything here appears frightful

like the bear. But when the light of

the knowledge of Self dawns,

when the fog of ignorance fades

away, when mental weakness

diminishes, we realize the folly of

having assumed the cows to be

bears. When the light of true

knowledge dawns, we realize that

those whom we thought to be

enemies are in fact reflections of

our inner states of deluded minds;

basically all are sparks of the

Spirit. If God is flawless, his

creations too must be intrinsically

auspicious and benevolent. It is

like imagining a frightful “Bhalu”

out of a nourishing “Aloo”.

Scriptures and

holy books are

like teachers who

impart

lifetransforming

teachings

without caning

or admonition.

May-June 2005May-June 200518

tion

Today a group of pilgrims to

Gangotri also joined us. There

were seven members in the group

- five men and two women. We

were carrying our luggage

ourselves, but their luggage was

carried by a porter of the hilly

area. The porter was a villager and

his language was also difficult to

understand. He was rude and

quarrelsome by nature. While we

were going along the top of the hill

leading to Jhala camp he pointed

to something, making a queer and

frightening face and muttered

something in his colloquial

language. What he told was not

fully understood but a member of

the group thought that he heard

the porter uttering Bhalu, Bhalu

(Bear) and started looking in the

direction indicated by him. The

fog was heavy at the time, making

clear vision impossible, but some

black animals could be seen

moving in the area indicated by

the porter.

Our companion, who heard

“Bhalu, Bhalu" from the porter and

saw the black animals in the

indicated direction, was very

much frightened. He was now

fully convinced that ferocious

bears were roaming about nearby.

He was some distance behind us,

but now he moved as fast as he

could and joined us. His lips were

dry and trembling with fear. He

stopped us and, showing the

black animals moving below, told

that they were bears and that we

were in danger.

Fear gripped all of us, but none

could suggest any way out of the

lurking danger. The forest was

dense and fearsome, too. So it

seemed to provide a good habitat

for wild bears. It was only two

days back that we had heard from

the pilgrims who had been to

Manasarovar two years back,

about the terror of wild bears. Our

fear began growing. The black

bears were advancing towards us.

Due to the thick fog the shape of

the animals could not be seen

clearly. The black color and their

size, matching with that of the

bears, in addition to the utterance

“Bhalu, Bhalu" by the porter, left

us in no doubt about the animals

being bears. We then thought it

proper to ask the porter himself as

to what could be done. When we

looked for him, he was not found

to be with us. We concluded that

he, sensing the danger, might

have hidden himself somewhere

or climbed on some tree for safety.

We were left in a helpless situa-

tion, paralyzed by mortal fear.

We all stood together close, two

each facing the four directions,

holding our lathis (sticks) with the

sharp pointed nailed end out as if

they were guns. The idea was to

push the nailed end into the bears'

mouths and dealing them lathi-

blows, in the event of attack. It was

decided that all will stay together

and none will run away, come

what may. With this

planned strategy, we

began to move slowly.

The bears that were

earlier found coming up

towards us, were now

moving downwards. We

doubled our speed. To

get out of the danger

zone as quickly as

possible was our single-

pointed aim. All were

chanting God's name.

Fear had gripped us

tightly. Running thus,

we covered the distance

of nearly a mile and a

half.

Fog began to fade. It was

about 8 '0' clock in the

morning. Direct sunlight

started spreading. Dense

part of the forest was

also left behind. People

grazing the sheep and

goats were seen ahead.

We heaved a sigh of

relief. With the feeling of

great relief, having come

out of the danger, we sat

down to take rest. By

now the porter also

arrived. Seeing us all

frightened he enquired

of the reason. The

companion said, "God

saved us from the bears

you had shown us. But

you simply deceived us.

Instead of telling us

what to do you hid

19

yourself in safety."

The porter stood bewil-

dered. He sensed that

there was some misun-

derstanding. When told

about the Bhalu (Bear) he

had indicated, he got the

point which caused the

confusion. He

explained, “The Aloo

(potato) grown in the

village 'Jhala' are famous

for its big size. Such crop

is not grown in any of the

villages here. This is

what I had told you by

sign of fingers. When I

told of 'Aloo of Jhala' you

heard it as Bhalu (bear).

The black animals you

saw are the black cows

that graze here all the

day. Due to the fog, they

appeared to you like

bears. There are no bears

in this region. They are

found on the higher

mountains. I stayed

behind for easing beside

the stream. Else I would

have been with you and

there would have been

no confusion. "

We laughed at our folly

and were ashamed as

well. We blamed and

ridiculed the fellow-

pilgrim who heard the

porter wrong. Fear was

transformed into

humor. We kept chatting about it

the whole day. Recalling what

everyone said or did in the state of

fear, there went on mutual teasing

throughout the day. Everyone

was keen to prove that others

were more frightened. The

journey passed joyfully. The

subject became a good entertainer.

The imaginary existence of the

bears which had become a reality

and question of life and death for

us an hour earlier, eventually

turned out to be a mere phantom.

It made me think that there are

many ghostly phantoms rooted in

our life, due to which we remain

constantly under unfounded fears

of family, neighbors and society.

Under the false notion that we will

be looked upon as poor and

ordinary fellows, if we do not

indulge in pomp and show, many

of us incur heavy expenditures

beyond our means. It is appropri-

ate to be conscious of public

opinion when the question of

morality and character arises, but

not with regard to being forced by

fear of social stigma to incur

exorbitant expenses on social

functions, marriages, post-death

rites, etc. We must stand up firmly

against such phantom fears.

With all kinds of worries, trou-

bles, dilemmas, provocations,

desires and ill will staring at us

from all sides, the world appears

to be terribly evil and frightening.

Everything here appears frightful

like the bear. But when the light of

the knowledge of Self dawns,

when the fog of ignorance fades

away, when mental weakness

diminishes, we realize the folly of

having assumed the cows to be

bears. When the light of true

knowledge dawns, we realize that

those whom we thought to be

enemies are in fact reflections of

our inner states of deluded minds;

basically all are sparks of the

Spirit. If God is flawless, his

creations too must be intrinsically

auspicious and benevolent. It is

like imagining a frightful “Bhalu”

out of a nourishing “Aloo”.

Scriptures and

holy books are

like teachers who

impart

lifetransforming

teachings

without caning

or admonition.

May-June 2005May-June 200520 21

After some times she saw them: two sets of footprints along the shore; one set made by little feet. Farther along the prints had washed away; gone without a trace. This is the nature of all things, she reflected; each footprint, creature, plant, rock, and galaxy on a course of becoming, disintegrating, and ceasing to exist. Everything dissolving in time, all subject to annihilation at any moment. She considered the poignancy of existence, the inevitability of love and loss. Her recognition, unsentimental yet tender, induced feelings of compas-sion for all that lived, all that had lived, all that would live. The beings of time.

Even now one of them caught her eye. A large beetle on the path had somehow toppled into its back, its wriggling legs announcing its will to live and blending with her own. Without thought she swiftly responded. Gathering up two large leaves she carefully placed one on each side of the beetle and gently scooped it right side up. She watched it scurry to the safety of nearby foliage.

Over twenty years ago, while staying in Bodh Gaya, India, my friends and I began hearing rumors about a boy who had allegedly been found among wild dogs. The rumor in town was that his seemingly canine behavior, lack of speech, inability to walk upright or to eat with his hands indicated that he had probably been raised among the dogs. We were intrigued. So it was with enthusiasm that I accepted an

invitation to see the boy at a private gathering with the Dalai Lama, who had expressed an interest in the child. The meeting was to be held at the Gandhi Ashram where the boy was staying among a group of social workers and behavioral therapists who had assembled around him. A friend and I attended the meeting of about twenty people.

Judging from his size, the child appeared to be about five or six years old. Crawling on all fours, his eyes darting from side to side, he was like a frightened animal. Seeing him made me uneasy, such as when I have seen depictions of creatures that are half human and half some other animal. I felt a primal recoil from something alien. This sur-prised me because I had expressed compassion to be my primary response to the boy.

The Dalai Lama was seated in the center of the room, and the child was brought before him. As the Indian officials and therapists began making their presentations about the boy to the Dalai Lama, he reached down and began to gently stroke the child's head, much as one would pat a dog. The gathered assembly pretended not to notice. Was it okay to treat the boy like a dog, or was that not good for his "rehabilitation"? The officials continued explaining their efforts to train the child to walk, to form words, and so on. All the while, the

Dalai Lama continued to stroke the boy's head and shoulders, smiling and warmly murmuring until the child eventually curled up at his feet.

I could only imagine the comfort for that boy in those moments. Whatever his history had been, I was sure that his current circumstances in his new life with strange and powerful creatures must have been at least difficult and perhaps terrifying. Here, if only for a short while, one of the strange creatures met him - being to being - and communicated in his only shared language, the language of the heart.

Heart language has one thing in common the world over. It is the quiet offering of understanding to others without the demand for being understood oneself. Certainly, being under-stood is wonderful. It is delightful to be met in the deepest aspects of our being and a cause for celebration when it happens. But wishing to be understood by others, to be met in the deep

places, often leads to disappointment. Under-standing others, meeting them wherever their hearts reside, brings peace to oneself and has the greatest potential to transform difficult situations for others. No matter how seemingly great the gap in communi-cation, most creatures respond to a loving presence. Almost all of us can feel when someone has our best interests at heart, listens with an open mind, and offers comfort without seeking benefit for himself.

In awakened awareness, a channel of communica-tion easily opens because we don't need anything in particular from the other person. Real love doesn't seek to acquire. It gives itself away. Its very nature is that of surren-der, service, and generos-ity. Just as galaxies gravitationally pull toward each other to explode in cosmic union, the force of love is such that it spends itself entirely. It gives away the store. And it does so for one simple reason; it cannot help it. It has no choice.

Many people feel this kind of helpless love only for their close relations.

They have a few small concentric circles of dear ones for whom they feel varying degrees of consider-ation, but at the border of the outer circle, consideration comes to an abrupt halt. Everyone outside of this final circle is "other." From an evolutionary point of view, care for immediate relatives is; part of the genetic imperative, a trait shared by most animals. But while that is natural and beautiful in its own way, there is a more expansive understanding of love and related-ness that transcends our biological dictates.

In awakened awareness, love is not tribal but universal. While we deeply honor family bonds and feel special connections to our commu-nity, we abandon the mentality of exclusion. No longer a slave to primitive impulses and irrational injustices based on race, ancestral, or even species affinities, we can see the bigger picture. After all, on a purely genetic level, all creatures have emerged from and share a river of DNA.

There is an even greater under-standing which knows that what animates us is the animating force flowing through everything and is the purest expression of being. That is our true kinship, our greater ancestor - the permeating universal force. Understanding this, everyone becomes family and every place, home. No matter how strange a given person or creature may be, we meet him in the understanding of our commonality. As psychologist Carl Jung once put it, "At times I feel as if I am spread out over the landscape

and inside things, and am myself living in every tree, in the flashing of the waves, in the clouds and animals that come and go, in the procession of the seasons”.

Some people may not want to risk feeling this kind of expansion. They may point out that the world is too dangerous to let down our guards and that it is foolish to be so open. While it is true that there are those who are dangerous to others and whom it is best to avoid if possible, there is an understanding in awakened awareness that stays open even in times of caution. It sees ignorance instead of evil in people who wish to harm others and is therefore not as frightened by them. In awakened awareness, we still get out of their way, but we do so as one might avoid an oncoming cyclone. We have no belief that says particu-lar person or being is an evil alien force. Though disturbed, he is still one of us. .

Sensing nothing as alien to our-selves, we embrace the world as our own. Some aspects of it are wonder-ful and some are awful, but it is all familiar because its fundamental essence is the same. The homeless guy on the street comer who smells of urine, the confident businessman at the committee meeting, the angry woman pushing in line at the theatre, the puppy sniffing every inch of ground it passes. In awak-ened awareness, they are each familiar, and we meet them in understanding, without the need to be understood.

[To be continued]

Tenderness[Abstracted from Catherine Ingram's universally acclaimed book- 'Passionate Presence'.

Published with glad consent of the author –Editor]

May-June 2005May-June 200520 21

After some times she saw them: two sets of footprints along the shore; one set made by little feet. Farther along the prints had washed away; gone without a trace. This is the nature of all things, she reflected; each footprint, creature, plant, rock, and galaxy on a course of becoming, disintegrating, and ceasing to exist. Everything dissolving in time, all subject to annihilation at any moment. She considered the poignancy of existence, the inevitability of love and loss. Her recognition, unsentimental yet tender, induced feelings of compas-sion for all that lived, all that had lived, all that would live. The beings of time.

Even now one of them caught her eye. A large beetle on the path had somehow toppled into its back, its wriggling legs announcing its will to live and blending with her own. Without thought she swiftly responded. Gathering up two large leaves she carefully placed one on each side of the beetle and gently scooped it right side up. She watched it scurry to the safety of nearby foliage.

Over twenty years ago, while staying in Bodh Gaya, India, my friends and I began hearing rumors about a boy who had allegedly been found among wild dogs. The rumor in town was that his seemingly canine behavior, lack of speech, inability to walk upright or to eat with his hands indicated that he had probably been raised among the dogs. We were intrigued. So it was with enthusiasm that I accepted an

invitation to see the boy at a private gathering with the Dalai Lama, who had expressed an interest in the child. The meeting was to be held at the Gandhi Ashram where the boy was staying among a group of social workers and behavioral therapists who had assembled around him. A friend and I attended the meeting of about twenty people.

Judging from his size, the child appeared to be about five or six years old. Crawling on all fours, his eyes darting from side to side, he was like a frightened animal. Seeing him made me uneasy, such as when I have seen depictions of creatures that are half human and half some other animal. I felt a primal recoil from something alien. This sur-prised me because I had expressed compassion to be my primary response to the boy.

The Dalai Lama was seated in the center of the room, and the child was brought before him. As the Indian officials and therapists began making their presentations about the boy to the Dalai Lama, he reached down and began to gently stroke the child's head, much as one would pat a dog. The gathered assembly pretended not to notice. Was it okay to treat the boy like a dog, or was that not good for his "rehabilitation"? The officials continued explaining their efforts to train the child to walk, to form words, and so on. All the while, the

Dalai Lama continued to stroke the boy's head and shoulders, smiling and warmly murmuring until the child eventually curled up at his feet.

I could only imagine the comfort for that boy in those moments. Whatever his history had been, I was sure that his current circumstances in his new life with strange and powerful creatures must have been at least difficult and perhaps terrifying. Here, if only for a short while, one of the strange creatures met him - being to being - and communicated in his only shared language, the language of the heart.

Heart language has one thing in common the world over. It is the quiet offering of understanding to others without the demand for being understood oneself. Certainly, being under-stood is wonderful. It is delightful to be met in the deepest aspects of our being and a cause for celebration when it happens. But wishing to be understood by others, to be met in the deep

places, often leads to disappointment. Under-standing others, meeting them wherever their hearts reside, brings peace to oneself and has the greatest potential to transform difficult situations for others. No matter how seemingly great the gap in communi-cation, most creatures respond to a loving presence. Almost all of us can feel when someone has our best interests at heart, listens with an open mind, and offers comfort without seeking benefit for himself.

In awakened awareness, a channel of communica-tion easily opens because we don't need anything in particular from the other person. Real love doesn't seek to acquire. It gives itself away. Its very nature is that of surren-der, service, and generos-ity. Just as galaxies gravitationally pull toward each other to explode in cosmic union, the force of love is such that it spends itself entirely. It gives away the store. And it does so for one simple reason; it cannot help it. It has no choice.

Many people feel this kind of helpless love only for their close relations.

They have a few small concentric circles of dear ones for whom they feel varying degrees of consider-ation, but at the border of the outer circle, consideration comes to an abrupt halt. Everyone outside of this final circle is "other." From an evolutionary point of view, care for immediate relatives is; part of the genetic imperative, a trait shared by most animals. But while that is natural and beautiful in its own way, there is a more expansive understanding of love and related-ness that transcends our biological dictates.

In awakened awareness, love is not tribal but universal. While we deeply honor family bonds and feel special connections to our commu-nity, we abandon the mentality of exclusion. No longer a slave to primitive impulses and irrational injustices based on race, ancestral, or even species affinities, we can see the bigger picture. After all, on a purely genetic level, all creatures have emerged from and share a river of DNA.

There is an even greater under-standing which knows that what animates us is the animating force flowing through everything and is the purest expression of being. That is our true kinship, our greater ancestor - the permeating universal force. Understanding this, everyone becomes family and every place, home. No matter how strange a given person or creature may be, we meet him in the understanding of our commonality. As psychologist Carl Jung once put it, "At times I feel as if I am spread out over the landscape

and inside things, and am myself living in every tree, in the flashing of the waves, in the clouds and animals that come and go, in the procession of the seasons”.

Some people may not want to risk feeling this kind of expansion. They may point out that the world is too dangerous to let down our guards and that it is foolish to be so open. While it is true that there are those who are dangerous to others and whom it is best to avoid if possible, there is an understanding in awakened awareness that stays open even in times of caution. It sees ignorance instead of evil in people who wish to harm others and is therefore not as frightened by them. In awakened awareness, we still get out of their way, but we do so as one might avoid an oncoming cyclone. We have no belief that says particu-lar person or being is an evil alien force. Though disturbed, he is still one of us. .

Sensing nothing as alien to our-selves, we embrace the world as our own. Some aspects of it are wonder-ful and some are awful, but it is all familiar because its fundamental essence is the same. The homeless guy on the street comer who smells of urine, the confident businessman at the committee meeting, the angry woman pushing in line at the theatre, the puppy sniffing every inch of ground it passes. In awak-ened awareness, they are each familiar, and we meet them in understanding, without the need to be understood.

[To be continued]

Tenderness[Abstracted from Catherine Ingram's universally acclaimed book- 'Passionate Presence'.

Published with glad consent of the author –Editor]

May-June 2005May-June 200522 23

physiological parame-

ters. Hence the number

of muscles at the

entrance of the tympa-

num plays an important

role here, too. For

example, the number of

such muscles in a human

ear is nine whereas in a

ear of a horse this

number is seventeen; a

horse can listen from

proportionately longer

distances than us.

Our memory has a direct

link with the power of

perception and recogni-

tion of the sounds

received by our ears.

Napoleon-I had amaz-

ingly sharp audio-

memory. He could

remember the names of

each of the soldiers in his

army who had not even

come in contact with him

and used to correctly

recognize their voices.

Alexander the Great is

also said to have been

blessed with such

extraordinary memory;

he was able to recognize

the voices heard after a

long span of time. He

could even locate the

place of the source of a

voice even if he had

heard it from a very long

distance. The fine sensors of our

ears, eyes, nose, tongue and other

sense organs have direct linkage

with the brain. Their functions

are regulated by, and also contrib-

ute to the qualities of the brain and

the mind. If one of these sensors

stops or reduces using the power

of the brain then its share of power

is given to the other faculties. For

example, born-blinds are often

found to possess tremendous

memory or gifted voice and

expertise in music.... etc. One can,

by determined efforts, direct the

power of the mind so that it could

be used by any one of the normal

sense organs for the desired

development of the specific

faculties associated with it. The

example of K³lid³sa fits well in this

context. His internal desire

awakened the willpower and the

sincere efforts thereby turned a

'dumb fellow' into a great littera-

teur and poet of historical emi-

nence. Many examples are also

available in the field of physique

and sports where extremely weak

or physically sick persons trans-

formed themselves into stout

wrestlers simply by regularity

and dedicated exercises of the

mind and the body - proving

thereby, the truth behind the

quote 'practice makes a man

perfect'.

During the practice of N³da Yoga,

one first tries training the ear(s) -

to expand its hearing capacities -

by fully concentrating the power

of mind on this organ. By regular

practice, the otherwise unused

(sub)conscious power of the brain

also awakens during this process

and stimulates the subtle func-

tional centers for extraordinary

potentials of hearing. The ears can

be trained to 'hear' the ultra, infra

and even subtler and cosmic

levels of sound during the

advanced stages of these s³dhan³s.

The karña piï³cini s³dhan³ of the

Tantra Science enables the masters

of this sadhana to perceive the

sounds from any desired place in

this universe. Clairaudience is

also a natural manifestation of

spiritual sadhanas of N³da Yoga.

The methods of awakening the

subtle power of supernormal

hearing are based on the above

principle of fine perception of

pure sound. This practice gradu-

ally leads to the perception and

recognition of subtler levels of

sound. Through the immense

power of their mental concentra-

tion such s³dhakas can easily

access the energy centers in the

cosmos and 'sense' the signals of

N³da emanating from there.

Simple Training for N³da Yoga

The perceptions of sound (ïabda),

vision (r¿pa), taste (rasa), smell

(gandha) and touch (sparïa) are

manifested in the five sense

organs via the five basic elements

of Nature. Thus, every entity

perceived by the sense organs

basically arises from a subliminal,

Science and SpiritualityAwaken the Hidden Powers of Hearing by Nada Yoga

as 'heard'. The mem-

brane of this third part of

our natural hearing

device is directly

connected with the

brain. Each of the sonic

vibrations received at

the tympanum are

propagated deep inside

the connecting channel

by about 3500 tiny

particles working as

electrical transmitters.

The corresponding

signals are received by

the brain in less than a

thousandth fraction of a

second. The brain

instantaneously sends

the signals to the mem-

ory cells (layers in the

neuronal network)

where the associated

sound is recognized.

This is how the long

multi-phased process of

'hearing' takes place in a

negligible amount of

time, in our biological

'telephone'. The distance

within which the sonic

vibrations can enter as

valid inputs for process-

ing in the ear depends on

some neuro-

ultra-thin membrane of thickness -10of about 4 X10 inches only. Even

in the average normal conditions,

i.e., without any practice of N³da

Yoga, the sensing power of this

unimaginably thin membrane is

about ten thousand times more

than that of the most powerful

sensor developed by the state of

art technology till date. Theoretical analysis of the models

of the structure and functioning of

the human ear indicates that it can

discriminate about four hundred

thousand different kinds of

sounds. There have been noted

musicians who could recognize

the individual sound of each of the

hundred odd instruments being

played jointly in an orchestra.

The tympanum of our ears focuses

the receiving sound waves at a

point and sends them through a

connecting tube where these

waves are transformed into

electrical signals. Three tiny

bones, forming a triangle, serve

the purpose of a piston at this

juncture. As the signals reach the

snail- shaped lymphous hole at

the deeper end of the ear, the

sounds 'contained' in them

become clearer and are perceived

he ear in a human body is said

to be the most sensitive and Tpowerful radar available in

this world. Apart from its unique

capacities of sensing, filtering and

identifying a large variety of

sounds in the spectrum of audible

frequencies - in its most general

state, a healthy ear in the human

body can as well sense smaller

(low in pitch and loudness)

sounds from long distances if the

external disturbances are

removed. For instance, we can

hear the buzzing sound of a bee

from about 6ft in an otherwise

silent surrounding. Controlled

experiments in advanced tele-

communication centers (includ-

ing AT & T Bell Labs, New Jersey,

USA) have recorded several such

extraordinary sensing capabilities

of human ears. These include the

successful 'listening' of the

physiological tremors by different

groups of human subjects under

different soundproof experimen-

tal conditions.

Modern technology is still far

away from developing an elec-

tronic analogue of the natural

device like the human ear. The

fine sensor - the tympanum,

inside our ears - is made up of an

May-June 2005May-June 200522 23

physiological parame-

ters. Hence the number

of muscles at the

entrance of the tympa-

num plays an important

role here, too. For

example, the number of

such muscles in a human

ear is nine whereas in a

ear of a horse this

number is seventeen; a

horse can listen from

proportionately longer

distances than us.

Our memory has a direct

link with the power of

perception and recogni-

tion of the sounds

received by our ears.

Napoleon-I had amaz-

ingly sharp audio-

memory. He could

remember the names of

each of the soldiers in his

army who had not even

come in contact with him

and used to correctly

recognize their voices.

Alexander the Great is

also said to have been

blessed with such

extraordinary memory;

he was able to recognize

the voices heard after a

long span of time. He

could even locate the

place of the source of a

voice even if he had

heard it from a very long

distance. The fine sensors of our

ears, eyes, nose, tongue and other

sense organs have direct linkage

with the brain. Their functions

are regulated by, and also contrib-

ute to the qualities of the brain and

the mind. If one of these sensors

stops or reduces using the power

of the brain then its share of power

is given to the other faculties. For

example, born-blinds are often

found to possess tremendous

memory or gifted voice and

expertise in music.... etc. One can,

by determined efforts, direct the

power of the mind so that it could

be used by any one of the normal

sense organs for the desired

development of the specific

faculties associated with it. The

example of K³lid³sa fits well in this

context. His internal desire

awakened the willpower and the

sincere efforts thereby turned a

'dumb fellow' into a great littera-

teur and poet of historical emi-

nence. Many examples are also

available in the field of physique

and sports where extremely weak

or physically sick persons trans-

formed themselves into stout

wrestlers simply by regularity

and dedicated exercises of the

mind and the body - proving

thereby, the truth behind the

quote 'practice makes a man

perfect'.

During the practice of N³da Yoga,

one first tries training the ear(s) -

to expand its hearing capacities -

by fully concentrating the power

of mind on this organ. By regular

practice, the otherwise unused

(sub)conscious power of the brain

also awakens during this process

and stimulates the subtle func-

tional centers for extraordinary

potentials of hearing. The ears can

be trained to 'hear' the ultra, infra

and even subtler and cosmic

levels of sound during the

advanced stages of these s³dhan³s.

The karña piï³cini s³dhan³ of the

Tantra Science enables the masters

of this sadhana to perceive the

sounds from any desired place in

this universe. Clairaudience is

also a natural manifestation of

spiritual sadhanas of N³da Yoga.

The methods of awakening the

subtle power of supernormal

hearing are based on the above

principle of fine perception of

pure sound. This practice gradu-

ally leads to the perception and

recognition of subtler levels of

sound. Through the immense

power of their mental concentra-

tion such s³dhakas can easily

access the energy centers in the

cosmos and 'sense' the signals of

N³da emanating from there.

Simple Training for N³da Yoga

The perceptions of sound (ïabda),

vision (r¿pa), taste (rasa), smell

(gandha) and touch (sparïa) are

manifested in the five sense

organs via the five basic elements

of Nature. Thus, every entity

perceived by the sense organs

basically arises from a subliminal,

Science and SpiritualityAwaken the Hidden Powers of Hearing by Nada Yoga

as 'heard'. The mem-

brane of this third part of

our natural hearing

device is directly

connected with the

brain. Each of the sonic

vibrations received at

the tympanum are

propagated deep inside

the connecting channel

by about 3500 tiny

particles working as

electrical transmitters.

The corresponding

signals are received by

the brain in less than a

thousandth fraction of a

second. The brain

instantaneously sends

the signals to the mem-

ory cells (layers in the

neuronal network)

where the associated

sound is recognized.

This is how the long

multi-phased process of

'hearing' takes place in a

negligible amount of

time, in our biological

'telephone'. The distance

within which the sonic

vibrations can enter as

valid inputs for process-

ing in the ear depends on

some neuro-

ultra-thin membrane of thickness -10of about 4 X10 inches only. Even

in the average normal conditions,

i.e., without any practice of N³da

Yoga, the sensing power of this

unimaginably thin membrane is

about ten thousand times more

than that of the most powerful

sensor developed by the state of

art technology till date. Theoretical analysis of the models

of the structure and functioning of

the human ear indicates that it can

discriminate about four hundred

thousand different kinds of

sounds. There have been noted

musicians who could recognize

the individual sound of each of the

hundred odd instruments being

played jointly in an orchestra.

The tympanum of our ears focuses

the receiving sound waves at a

point and sends them through a

connecting tube where these

waves are transformed into

electrical signals. Three tiny

bones, forming a triangle, serve

the purpose of a piston at this

juncture. As the signals reach the

snail- shaped lymphous hole at

the deeper end of the ear, the

sounds 'contained' in them

become clearer and are perceived

he ear in a human body is said

to be the most sensitive and Tpowerful radar available in

this world. Apart from its unique

capacities of sensing, filtering and

identifying a large variety of

sounds in the spectrum of audible

frequencies - in its most general

state, a healthy ear in the human

body can as well sense smaller

(low in pitch and loudness)

sounds from long distances if the

external disturbances are

removed. For instance, we can

hear the buzzing sound of a bee

from about 6ft in an otherwise

silent surrounding. Controlled

experiments in advanced tele-

communication centers (includ-

ing AT & T Bell Labs, New Jersey,

USA) have recorded several such

extraordinary sensing capabilities

of human ears. These include the

successful 'listening' of the

physiological tremors by different

groups of human subjects under

different soundproof experimen-

tal conditions.

Modern technology is still far

away from developing an elec-

tronic analogue of the natural

device like the human ear. The

fine sensor - the tympanum,

inside our ears - is made up of an

May-June 2005May-June 200524

non-physical form (existing in

cetan). In the N³da Yoga, one

gradually perceives the physical,

non-physical, sublime, supernat-

ural forms of sound. All the s³dhan³s aimed at gaining

control over different tanm³tr³s

(powers of perception) progress

well in the s³dhakas who possess

strong will power, sound mental

concentration and emotional

depth and stability. For instance,

in the s³dhan³s of gandha, the

s³dhaka first practices to smell the

odors that inspire sacred emo-

tions. He does so by physically

smelling (through the nose) the

substances like camphor, sandal-

wood or some flowers... etc for a

few seconds and then closes the

nose and tries to feel the same

odor through mental concentra-

tion. Similar experiments are done

on tasting with and without

tongue during the rasa s³dhan³s.

Our ears hear the sound of the

syllables pronounced by our

tongue. One may concentrate

upon only the sound without

attempting to recognize the

syllable (or the word) and practice

to differentiate between all

variations in the type and tuning

of such 'spoken' sounds to

analyze the association of their

patterns with the meaning

conveyed by the corresponding

'speech'. After continuing this

practice with increasing focus and

efficacy, he could develop the

power to sense the finest level of

variations in all kinds of 'sounds'

and to grasp the 'message' (mean-

ing) contained therein. The Yogis

can understand any language and

even the voices of the animals and

the birds through such s³dhan³s of

'hearing' the sonic vibrations.

There are several methods of

conditioning the mind for the

N³da Yoga S³dhan³s (of the ïabda

tanm³tr³). One such method,

experimented at Shantikunj,

Hardwar is so simple that any-

body can easily adopt it. In the

regular training programmes of

spiritual refinement organized at

Shantikunj, Hardwar, the trainees

are given exposure to the N³da

Yoga every evening from 6 p.m to

6:15 p.m. During this practice, the

students are supposed to sit in

sukh³sana in a calm and and

cheerful mood. A special kind of

music (resembling a superb

combination of KrishÌña's flute,

Ïiva's damar¿ and Saraswatº's Vºñ³

or Sit³ra) is played in this time-

period. The divine music flows

across the serene atmosphere of

the ashram. The s³dhakas (stu-

dents) are given instructions to let

their minds get immersed in the

divine music through deep

mental and emotional absorption.

As the snakes are attracted by the

typical sound of a lyre (bºna) and

begin to dance in the tune of its

music, similarly, during the above

practice, the s³dhakas' thoughts

and emotions begin to

flow with the melodious

currents of the special

musical manifestation of

N³da.

Those endowed with the

piety of character and

are emotionally soft or

have strong control over

the mental power of

imagination, usually get

rapid success in linking

their consciousness with

the subtle form of N³da.

Others, who do not have

such qualities, should

not feel depressed

because the above-

mentioned practice is

based on the principle of

the inherent relationship

between divine music

and the human con-

sciousness and therefore

brings fruits in every

case. If they were

honestly trying in their

day-to-day life to

inculcate purity and

strength of character,

they would also be able

to illuminate their

mental and emotional

levels and train them-

selves for N³da Yoga by

this simple 'exercise' of

listening to the special

composition of spiritu-

ally sonorous music. The

s³dhan³s of Bindu Yoga

also help increase

25

mental concentration.

The simplest kind of

Bindu Yoga S³dhan³s

begins with tr³taka -

concentration on the tip

of the flame of a lamp or

a candle for a few

seconds then to 'visual-

ize' its illumination in

the central part of the

forehead (little above the

middle of the eyebrows)

with closed eyes; again

open the eyes to focus at

the flame's tip and repeat

the same cycle several

times. In a similar

manner, the ears and the

mind together could also

be trained to listen to the

divine music. The

elementary steps of N³da

Yoga consist of - meditat-

ing upon the internal

sounds of the body by

closing the ears and

keeping the other sense

organs in a relaxed

condition under prop-

erly controlled, silent

surroundings. One

gradually begins to

perceive clearly the

sound of gaseous flows,

heartbeats, the flute-like

sound of the breath,

subtle sound of fluidic

flows inside the body,

etc. With deeper concen-

tration, the lab-Ãab

sound of heartbeats

begins to sound louder like a

Ãamaru. Successively one hears

the sounds that resemble that of

tinkling of bells, blow of a conch

shell at a long distance, etc.

Those who find it difficult to

concentrate upon the internal

sounds of the body should take

support of external sound of

soothing music. After playing

musical instruments like sit³ra or

ikat³ra or flute etc, or, after

listening to their soft, soothing

music with the help of a tape

recorder for about 10 to 15 min-

utes in a quiet room, the s³dhaka

should close his ears and attempt

mental perception of the echo of

the same musical sound. He

should repeat this cycle several

times every day for gradually

longer durations (not more than

an hour). He should keep the

mind stress-free. Slowly and

steadily, the mind would get

trained to naturally 'play or listen'

this music internally without the

help of any external devices.

The Pacific Ocean remains calm

because of lighter pressure of air

and more concentration of salt as

compared to the Atlantic Ocean,

where the currents of water

usually rise very high and are

prone to storms. The hard-

hearted people are like the Pacific

Ocean; their emotions remain dull

in spite of mental inspirations.

The soft and compassionate ones

are just the opposite. Like the

waves in the Atlantic Ocean, their

emotional currents are easily

activated and rise high by the

force of divine inspirations. The

emotional piety and mental

determination together lend

extraordinary support in the

s³dhan³s of different tanm³tr³s.

The s³dhakas who have aggressive

mentality or who are emotionally

rude, often find it difficult to

perform the s³dhan³s of mastery

over the tanm³tr³s. The training

with the help of music that is

specifically designed for the N³da

Yoga S³dhan³s (of the

ïabdatanm³tr³), however, works

wonderfully on such s³dhakas too.

It is said that the poisonous 'snake'

of the vicious, agile mind also

begins to 'dance' in the tune of the

bºna of holy N³da and comes under

proper control by musical prac-

tices of N³da Yoga. This is because

sonorous, soft music generates a

soothing impact on the sentimen-

tal core of the listener. The simple

exercises associated with the

practice of N³da Yoga indeed offer

peace and stability to the s³dhaka's

mind and help in enlightening his

intrinsic emotional and mental

qualities necessary for higher-

level s³dhan³s.

During the initial stages of success

in this practice, one hears varieties

of sounds ranging from the

physiological tremors to those of

the types of thunderbolts to the

May-June 2005May-June 200524

non-physical form (existing in

cetan). In the N³da Yoga, one

gradually perceives the physical,

non-physical, sublime, supernat-

ural forms of sound. All the s³dhan³s aimed at gaining

control over different tanm³tr³s

(powers of perception) progress

well in the s³dhakas who possess

strong will power, sound mental

concentration and emotional

depth and stability. For instance,

in the s³dhan³s of gandha, the

s³dhaka first practices to smell the

odors that inspire sacred emo-

tions. He does so by physically

smelling (through the nose) the

substances like camphor, sandal-

wood or some flowers... etc for a

few seconds and then closes the

nose and tries to feel the same

odor through mental concentra-

tion. Similar experiments are done

on tasting with and without

tongue during the rasa s³dhan³s.

Our ears hear the sound of the

syllables pronounced by our

tongue. One may concentrate

upon only the sound without

attempting to recognize the

syllable (or the word) and practice

to differentiate between all

variations in the type and tuning

of such 'spoken' sounds to

analyze the association of their

patterns with the meaning

conveyed by the corresponding

'speech'. After continuing this

practice with increasing focus and

efficacy, he could develop the

power to sense the finest level of

variations in all kinds of 'sounds'

and to grasp the 'message' (mean-

ing) contained therein. The Yogis

can understand any language and

even the voices of the animals and

the birds through such s³dhan³s of

'hearing' the sonic vibrations.

There are several methods of

conditioning the mind for the

N³da Yoga S³dhan³s (of the ïabda

tanm³tr³). One such method,

experimented at Shantikunj,

Hardwar is so simple that any-

body can easily adopt it. In the

regular training programmes of

spiritual refinement organized at

Shantikunj, Hardwar, the trainees

are given exposure to the N³da

Yoga every evening from 6 p.m to

6:15 p.m. During this practice, the

students are supposed to sit in

sukh³sana in a calm and and

cheerful mood. A special kind of

music (resembling a superb

combination of KrishÌña's flute,

Ïiva's damar¿ and Saraswatº's Vºñ³

or Sit³ra) is played in this time-

period. The divine music flows

across the serene atmosphere of

the ashram. The s³dhakas (stu-

dents) are given instructions to let

their minds get immersed in the

divine music through deep

mental and emotional absorption.

As the snakes are attracted by the

typical sound of a lyre (bºna) and

begin to dance in the tune of its

music, similarly, during the above

practice, the s³dhakas' thoughts

and emotions begin to

flow with the melodious

currents of the special

musical manifestation of

N³da.

Those endowed with the

piety of character and

are emotionally soft or

have strong control over

the mental power of

imagination, usually get

rapid success in linking

their consciousness with

the subtle form of N³da.

Others, who do not have

such qualities, should

not feel depressed

because the above-

mentioned practice is

based on the principle of

the inherent relationship

between divine music

and the human con-

sciousness and therefore

brings fruits in every

case. If they were

honestly trying in their

day-to-day life to

inculcate purity and

strength of character,

they would also be able

to illuminate their

mental and emotional

levels and train them-

selves for N³da Yoga by

this simple 'exercise' of

listening to the special

composition of spiritu-

ally sonorous music. The

s³dhan³s of Bindu Yoga

also help increase

25

mental concentration.

The simplest kind of

Bindu Yoga S³dhan³s

begins with tr³taka -

concentration on the tip

of the flame of a lamp or

a candle for a few

seconds then to 'visual-

ize' its illumination in

the central part of the

forehead (little above the

middle of the eyebrows)

with closed eyes; again

open the eyes to focus at

the flame's tip and repeat

the same cycle several

times. In a similar

manner, the ears and the

mind together could also

be trained to listen to the

divine music. The

elementary steps of N³da

Yoga consist of - meditat-

ing upon the internal

sounds of the body by

closing the ears and

keeping the other sense

organs in a relaxed

condition under prop-

erly controlled, silent

surroundings. One

gradually begins to

perceive clearly the

sound of gaseous flows,

heartbeats, the flute-like

sound of the breath,

subtle sound of fluidic

flows inside the body,

etc. With deeper concen-

tration, the lab-Ãab

sound of heartbeats

begins to sound louder like a

Ãamaru. Successively one hears

the sounds that resemble that of

tinkling of bells, blow of a conch

shell at a long distance, etc.

Those who find it difficult to

concentrate upon the internal

sounds of the body should take

support of external sound of

soothing music. After playing

musical instruments like sit³ra or

ikat³ra or flute etc, or, after

listening to their soft, soothing

music with the help of a tape

recorder for about 10 to 15 min-

utes in a quiet room, the s³dhaka

should close his ears and attempt

mental perception of the echo of

the same musical sound. He

should repeat this cycle several

times every day for gradually

longer durations (not more than

an hour). He should keep the

mind stress-free. Slowly and

steadily, the mind would get

trained to naturally 'play or listen'

this music internally without the

help of any external devices.

The Pacific Ocean remains calm

because of lighter pressure of air

and more concentration of salt as

compared to the Atlantic Ocean,

where the currents of water

usually rise very high and are

prone to storms. The hard-

hearted people are like the Pacific

Ocean; their emotions remain dull

in spite of mental inspirations.

The soft and compassionate ones

are just the opposite. Like the

waves in the Atlantic Ocean, their

emotional currents are easily

activated and rise high by the

force of divine inspirations. The

emotional piety and mental

determination together lend

extraordinary support in the

s³dhan³s of different tanm³tr³s.

The s³dhakas who have aggressive

mentality or who are emotionally

rude, often find it difficult to

perform the s³dhan³s of mastery

over the tanm³tr³s. The training

with the help of music that is

specifically designed for the N³da

Yoga S³dhan³s (of the

ïabdatanm³tr³), however, works

wonderfully on such s³dhakas too.

It is said that the poisonous 'snake'

of the vicious, agile mind also

begins to 'dance' in the tune of the

bºna of holy N³da and comes under

proper control by musical prac-

tices of N³da Yoga. This is because

sonorous, soft music generates a

soothing impact on the sentimen-

tal core of the listener. The simple

exercises associated with the

practice of N³da Yoga indeed offer

peace and stability to the s³dhaka's

mind and help in enlightening his

intrinsic emotional and mental

qualities necessary for higher-

level s³dhan³s.

During the initial stages of success

in this practice, one hears varieties

of sounds ranging from the

physiological tremors to those of

the types of thunderbolts to the

May-June 2005May-June 200526 27

e had discussed

the importance Wof Ayurvedic

decoction therapy in the

previous issue and

introduced the basics as

rediscovered in the

Ayurvedic research labs

at Brahmavarchas

Research Centre,

Shantikunj Hardwar.

The ingredients of three

different types of

kw³thas (plant medicinal

decoctions) namely,

k³lamegha, v³sa and k¿taj

that are found effective

in treatment of several

diseases were also

described. If necessary,

decoction therapy may

be continued along with

allopathic medicines;

however, the duration of

the latter should be kept

to a minimal level. In

case antibiotics are

consumed as part of the

latter then the

Ayurvedic medicines

should be continued for

a few weeks (or as per

the Ayurvedic doctor's

advice) even after

healing of the ailment;

this helps in neutralizing

the negative side-effects

of the antibiotics. Here we

present the constitutions [mea-

sures given in units of tsp (tea-

spoon), which is about 5gm] and

method of preparation of some

more kw³thas prescribed by the

Kadha lab at Brahmavarchas.

1. Nirguñdi Kw³tha: It is pre-

scribed in v³ta dosha related

problems including joint-pain,

rheumatism, arthritis,

spondylitis, siatica, etc. This

together with small amounts of

the gum of sarai (Brosvelia

Serreta) also cures Osteo-

arthritis.

Ingredients: Nirguñdi 1 tsp,

Sarai Chh³la 1/2 tsp,

N³garmoth³ 1 tsp, Aïwagandh³

1/2 tsp, MulahaÚhº 1 tsp,

SaunÚha 1/2 tsp, Pure G¿gala

1/5 tsp, Hºnga (Asefoetida) 1/5

tsp, Chitraka 1/4 tsp. The

coarse powder prepared for

v³s³ kw³tha 1 tsp, R³sna 1/2 tsp,

Mah³r³sna 1/2 tsp, Daïam¿la 1

tsp.

The terms Mah³r³sn³ and

Daïam¿la used here refer to

combination of several herbs.

Namely, one kg of Mah³r³sn³

consists of 600 gms of r³sn³ and

12 gms each of the following:

Dham³s³, Bal³, EranÃm¿la

Chh³la, Devad³ra, Kach¿ra,

Bacha, V³s³, SonÚha, HaraÃa,

Chavya, N³garmoth³,

Punarnav³, Giloya, Vidh³r³,

Saunfa, Gokïura, Aïwagandh³,

Atºsa, Amalt³sa Pulp, Ïat³vara,

ChhoÚº Pippali, KaÚa Saraiyy³,

Dhaniy³, ChhoÚº KanÚak³rº, Baú

KanÚak³rº. The following ten

herbs (dry plant medicines)

mixed in equal amounts make

Daïam¿la: Bilva Chh³la,

Gambh³rº Chh³la, P³Ãhala

Chh³la, Arañº Chh³la, Ïyonaka

Chh³la, ϳlaparñº, Praïniparñº,

Small KanÚak³rº, Big KanÚak³rº,

Gokïura.

2. Aïwagandh³ Kw³tha: It is

supposed to be an excellent

tonic for enhancing physical

and mental vigor. It helps

eliminate fatigue and induce

vibrant freshness.

Ingredients: Aïwagandh³ 1/2

tsp, MulahaÚhº 1 tsp, Vid³rºkanda

2 tsp, Vidh³r³ 1 tsp, Gokïaru 1

tsp, N³garmoth³ 1 tsp, Daïam¿la

1 tsp, Ïat³vara 1 tsp.

Saraswati Panchak Kw³tha: It is

an excellent brain tonic for the

students, teachers, writers and

others occupied mainly with

mental work. The usually

divine music of a vºñ³ or a sit³ra

inside the body. By further

training and meditation, the mind

begins to identify and remember

these sounds. It is at this stage that

one can analyze the types and

durations of the physiological

tremors to 'know' the condition of

the body exactly like the doctors

do by analyzing the sonic patterns

heard with the help of a stetho-

scope or an echocardiogram.

At the higher stages of the

s³dhan³s of N³da Yoga, the specific

sounds experienced during

meditation could be correlated

with the state of mind and senti-

ments. At further advanced

stages, the subliminal sounds of

the etheric vibrations are heard

from within and recognized. A

spiritually elevated mind can

grasp the divine messages (if any)

hidden in such occult sounds. An

accomplished yogi of the N³da

Yoga can activate the subliminal

communication links of his inner

self with the divine energies.

Eventually, comes the ultimate

realization of the omnipresent,

eternal sound of O®.

One day Vasudev, Baldev and Satyaki rode their horses and

went to the forest for a picnic trip. They lost their way in

the thick forest and reached a place from where it was

difficult to find the way out. They decided that they would

stay under a tree for that night. They tied their horses and

then came to a consensus that each one of them will be

awake as a guard for 3 hours, one by one.

First turn was of Satyaki. The other two slept. In a short

while, one demon came down the tree and challenged

Satyaki to engage in a duel with him. Satyaki accepted the

challenge and kept fighting with the demon for all the three

hours of his turn as guard. He got hurt all over the body but

he did not tell it to anybody and after his turn, he went to

sleep.

Now Baldev got up. The demon challenged him too.

Baldev fought with the demon, cursing him in an abusive

language. Demon's size and energy level kept increasing

with time. Baldev also got hurt very badly.

Next was Vasudev's turn. He also got the challenge; but he

kept smiling and kept fighting with the demon without

showing anger or using abusive language. He kept telling

the demon, “You are an interesting man. Are you fighting

with me for fun as you want to get rid of your sleepiness

and laziness?” Demon's energy level came down. His size

was reduced to the size of a cockroach. Vasudev tied it in

his dress.

In the morning when everybody was ready to leave,

Satyaki and Baldev told the incident of their duels with the

demon at night and showed their wounds. Vasudev smiled

and told his friends that the demon was none other than

“Anger”. As it gets equally any reaction, its size increases. If

you confront it with a smile, it becomes tiny and weak like

a cockroach.

Ayurvedic Therapies: 3 Ayurvedic Decoction Therapy - II

It is through

self-purification

and self-introspection

that a soul attains

God-hood.

May-June 2005May-June 200526 27

e had discussed

the importance Wof Ayurvedic

decoction therapy in the

previous issue and

introduced the basics as

rediscovered in the

Ayurvedic research labs

at Brahmavarchas

Research Centre,

Shantikunj Hardwar.

The ingredients of three

different types of

kw³thas (plant medicinal

decoctions) namely,

k³lamegha, v³sa and k¿taj

that are found effective

in treatment of several

diseases were also

described. If necessary,

decoction therapy may

be continued along with

allopathic medicines;

however, the duration of

the latter should be kept

to a minimal level. In

case antibiotics are

consumed as part of the

latter then the

Ayurvedic medicines

should be continued for

a few weeks (or as per

the Ayurvedic doctor's

advice) even after

healing of the ailment;

this helps in neutralizing

the negative side-effects

of the antibiotics. Here we

present the constitutions [mea-

sures given in units of tsp (tea-

spoon), which is about 5gm] and

method of preparation of some

more kw³thas prescribed by the

Kadha lab at Brahmavarchas.

1. Nirguñdi Kw³tha: It is pre-

scribed in v³ta dosha related

problems including joint-pain,

rheumatism, arthritis,

spondylitis, siatica, etc. This

together with small amounts of

the gum of sarai (Brosvelia

Serreta) also cures Osteo-

arthritis.

Ingredients: Nirguñdi 1 tsp,

Sarai Chh³la 1/2 tsp,

N³garmoth³ 1 tsp, Aïwagandh³

1/2 tsp, MulahaÚhº 1 tsp,

SaunÚha 1/2 tsp, Pure G¿gala

1/5 tsp, Hºnga (Asefoetida) 1/5

tsp, Chitraka 1/4 tsp. The

coarse powder prepared for

v³s³ kw³tha 1 tsp, R³sna 1/2 tsp,

Mah³r³sna 1/2 tsp, Daïam¿la 1

tsp.

The terms Mah³r³sn³ and

Daïam¿la used here refer to

combination of several herbs.

Namely, one kg of Mah³r³sn³

consists of 600 gms of r³sn³ and

12 gms each of the following:

Dham³s³, Bal³, EranÃm¿la

Chh³la, Devad³ra, Kach¿ra,

Bacha, V³s³, SonÚha, HaraÃa,

Chavya, N³garmoth³,

Punarnav³, Giloya, Vidh³r³,

Saunfa, Gokïura, Aïwagandh³,

Atºsa, Amalt³sa Pulp, Ïat³vara,

ChhoÚº Pippali, KaÚa Saraiyy³,

Dhaniy³, ChhoÚº KanÚak³rº, Baú

KanÚak³rº. The following ten

herbs (dry plant medicines)

mixed in equal amounts make

Daïam¿la: Bilva Chh³la,

Gambh³rº Chh³la, P³Ãhala

Chh³la, Arañº Chh³la, Ïyonaka

Chh³la, ϳlaparñº, Praïniparñº,

Small KanÚak³rº, Big KanÚak³rº,

Gokïura.

2. Aïwagandh³ Kw³tha: It is

supposed to be an excellent

tonic for enhancing physical

and mental vigor. It helps

eliminate fatigue and induce

vibrant freshness.

Ingredients: Aïwagandh³ 1/2

tsp, MulahaÚhº 1 tsp, Vid³rºkanda

2 tsp, Vidh³r³ 1 tsp, Gokïaru 1

tsp, N³garmoth³ 1 tsp, Daïam¿la

1 tsp, Ïat³vara 1 tsp.

Saraswati Panchak Kw³tha: It is

an excellent brain tonic for the

students, teachers, writers and

others occupied mainly with

mental work. The usually

divine music of a vºñ³ or a sit³ra

inside the body. By further

training and meditation, the mind

begins to identify and remember

these sounds. It is at this stage that

one can analyze the types and

durations of the physiological

tremors to 'know' the condition of

the body exactly like the doctors

do by analyzing the sonic patterns

heard with the help of a stetho-

scope or an echocardiogram.

At the higher stages of the

s³dhan³s of N³da Yoga, the specific

sounds experienced during

meditation could be correlated

with the state of mind and senti-

ments. At further advanced

stages, the subliminal sounds of

the etheric vibrations are heard

from within and recognized. A

spiritually elevated mind can

grasp the divine messages (if any)

hidden in such occult sounds. An

accomplished yogi of the N³da

Yoga can activate the subliminal

communication links of his inner

self with the divine energies.

Eventually, comes the ultimate

realization of the omnipresent,

eternal sound of O®.

One day Vasudev, Baldev and Satyaki rode their horses and

went to the forest for a picnic trip. They lost their way in

the thick forest and reached a place from where it was

difficult to find the way out. They decided that they would

stay under a tree for that night. They tied their horses and

then came to a consensus that each one of them will be

awake as a guard for 3 hours, one by one.

First turn was of Satyaki. The other two slept. In a short

while, one demon came down the tree and challenged

Satyaki to engage in a duel with him. Satyaki accepted the

challenge and kept fighting with the demon for all the three

hours of his turn as guard. He got hurt all over the body but

he did not tell it to anybody and after his turn, he went to

sleep.

Now Baldev got up. The demon challenged him too.

Baldev fought with the demon, cursing him in an abusive

language. Demon's size and energy level kept increasing

with time. Baldev also got hurt very badly.

Next was Vasudev's turn. He also got the challenge; but he

kept smiling and kept fighting with the demon without

showing anger or using abusive language. He kept telling

the demon, “You are an interesting man. Are you fighting

with me for fun as you want to get rid of your sleepiness

and laziness?” Demon's energy level came down. His size

was reduced to the size of a cockroach. Vasudev tied it in

his dress.

In the morning when everybody was ready to leave,

Satyaki and Baldev told the incident of their duels with the

demon at night and showed their wounds. Vasudev smiled

and told his friends that the demon was none other than

“Anger”. As it gets equally any reaction, its size increases. If

you confront it with a smile, it becomes tiny and weak like

a cockroach.

Ayurvedic Therapies: 3 Ayurvedic Decoction Therapy - II

It is through

self-purification

and self-introspection

that a soul attains

God-hood.

May-June 2005May-June 200528 29

prescribed doses are 1 tsp

twice a day for the children;

and 20 ml twice a day for the

adults. It should be taken in the

morning and in the evening.

Saraswati Panchak may also be

used in dry powder form; 1/4

tsp (for the children) and 1 tsp

(for the adults) of the powder

should be taken each time with

milk, honey or ghee and sugar.

It is notable that its composi-

tion (described below) was

suggested by Rev. Gurudev,

Yugrishi Pt. Shriram Sharma

himself. Ingredients: Br³hmº 1

tsp, ÏankhapuÌpº 1 tsp, MºÚhº

(sweet) Bacha 1 tsp,

Gorakhamuñú 1 tsp, Ïat³vara 1

tsp.

3. Triphal³ Kw³tha: It is an

effective natural medicine

against constipation and some

other problems of the digestive

system. The proportion of

San³ya-leaf and Amalt³sa (or

Ânvl³, as the case be,) may vary

according to the extent and

type of disease. Ingredients:

HaraÃa 1 tsp, Baheó 1 tsp,

San³ya-leaf 2 tsp, Ânwal³ 1 tsp.

One tsp of Amalt³sa-pulp

should be used instead of

Ânwal³ for people residing at

cold places (e.g. on the hills) or

people suffering from arthritis,

joints-pain or prone to sour

throat, cold, etc. 4. Aïoka Kw³tha: It is prescribed to

heal leucorrhoea and several

gynaecological diseases.

Ingredients: Aïoka 1 tsp, Lodhra

1 tsp, Aïwagandh³ 1 tsp,

N³garmoth³ 1 tsp, Ïat³vara 1/2

tsp, MulahaÚhº 1 tsp, Neem

Chh³la 1/2 tsp, UlaÚa Kambal 1

tsp, Giloya 1 tsp, Padm³kha 1

tsp, Kh¿nkhar³b³ 200 mg.

5. Kancan³ra Kw³tha: If taken

with appropriate diet restric-

tion as per the advice of the

Ayurvedic doctors, this

eliminates disorders of thyroid

and thus relieves one of the

problems of hypothyroidism,

goiter etc. Ingredients:

Kancan³ra Chh³la 2 tsp,

Ïarpunkh³ 1 tsp, Giloya 2 tsp,

Punarnav³ 1 tsp, Bh³rangº 1 tsp,

Aïoka 1 tsp, Arjuna 1 tsp, Var¿ña

1 tsp, Aïwagandh³ 1/2 tsp,

S³riv³ 1 tsp, Ïat³vara 1 tsp,

K³yaphala 1 tsp.

Method of Preparation: The

method of preparing the kw³thas

described in this and the previous

article is similar to that for most

other types of herbal decoctions.

Clean it and then grind to make a

coarse powder of each of the

constituent herb/plant medicine.

If these are to be used for several

days, the dry powders thus

prepared may be kept in airtight

boxes.

While preparing the kw³tha, mix

the powders as per the prescribed

proportions for a given measure

of the dose. If the above-

mentioned amounts are

to be used, soak the

mixture in about three-

quarter to one liter of

water for a whole night.

Boil it on mild fire in the

morning till only about

300 milliliter of the

(concentrated) solution

is left. In general, the

amount of water should

be about 16 times the

weight of the mixed

coarse powder of the

medicine(s); it should be

boiled after soaking the

powder for at least 8-10

hours till the solution is

concentrated up to one-

fourth of its initial

amount. Usually, about

48 gm of the herbal

powder is used in one

dose for an adult. The

quantity for a child

above 8 years is about

half of that for an adult.

However, the dose could

vary as per the state of

the disease and the

natural constituent

(prakati); it should best

be as per the recommen-

dation of the Ayurvedic

doctor.

As far as possible, kw³tha

should be taken fresh

once it cools down to a

drinkable temperature.

The kw³tha prepared in

the morning may be

taken in the afternoon or

till early evening; or one

prepared in the night is

suitable till morning,

provided it does not

become sour or is

spoiled due to heat (e.g.

in summer). Kw³tha

should not be used if its

original color or smell (in

the fresh state) changes

or there appears some

scum or foam in it; such a

spoiled decoction is

toxic. In its fresh state its

medicinal effects are like

nectar. However, it

should also be noted that

once it cools down, a

kw³tha should not be

boiled again because

such a decoction is

described in the

Ayurvedic scriptures as

'poisonous'. "Ïrataïºta®

Punastapta® Toya®

ViÌasama® Bhavet |

Niryyuhoapi Tath³ïºta¡

Punastapto ViÌopama¡

||" Meaning: Once

boiled and cooled, water

would be undrinkable

(of no health-value) if

boiled again. Similarly, a

well-prepared and

cooled kw³tha would

become a 'toxin' if re-

boiled.

One should not drink

water for about an hour

after taking the k³Ãh³

(kw³tha); eating any-

thing should also be avoided in

this period. The best time to take

this Ayurvedic Medicine (kw³tha)

is in the morning; or after the

³hara rasa is fully processed, that

means about two to three hours

after meal. Some constituent herbs

and therefore their kw³thas are

bitter in taste; if it is not possible

for the patient to drink it as it is,

then some honey or sugarcane-

treacle could be mixed in minimal

amounts. The amount of honey

should be not be more than about

one-fourth that of the medicine in

the kw³tha in case of the diseases

due to kapha dosha; one-eighth in

those of pitta dosha and one-

sixteenth in v³ta dosha. The limits

for v³ta and kapha dosha cases

would be interchanged if miÌrº

(sugar crystal) or molasses are

used in place of honey. At times

about 1 to 4 gm of asafetida, rock

salt, cumin-seeds, black pepper,

trikaÚu, g¿gal, or saunÚha, etc are

also advised to be mixed in some

kw³thas. If taken regularly as per

the Ayurvedic doctor's prescrip-

tions and under the diet restric-

tions and other disciplines, as

advised by him/her, the kw³thas

indeed prove to be magical

natural medicines that eliminate

the disease from roots and heal the

patients without any side effects.

They also induce vigorous healthy

effects in the mind-body system.

A child had expired. The bereaved guardians took his body to a cremation ground near a riverbank. It was raining. A discussion was going on about performing his last rites.

While they were discussing among themselves, the creatures present there interfered in it and gave their unsought suggestions regarding the issue.

The jackal said, 'it is better to bury the body in the ground. 'The tortoise said 'There is nothing better than Ganga waters for the liberation of soul. Why don't you let the body flow in the waters.' The vulture said 'It is better to leave the body in the open. Why to leave the body of a dear one to decompose and rot in water or mud.'

The guardians took no time to understand that though the statements looked like wise suggestions; they were all full of selfish and mean motives. They thanked all the advisors and bid farewell to them. As soon as the sky was clear they performed the cremation rites by consigning the body to fire.

May-June 2005May-June 200528 29

prescribed doses are 1 tsp

twice a day for the children;

and 20 ml twice a day for the

adults. It should be taken in the

morning and in the evening.

Saraswati Panchak may also be

used in dry powder form; 1/4

tsp (for the children) and 1 tsp

(for the adults) of the powder

should be taken each time with

milk, honey or ghee and sugar.

It is notable that its composi-

tion (described below) was

suggested by Rev. Gurudev,

Yugrishi Pt. Shriram Sharma

himself. Ingredients: Br³hmº 1

tsp, ÏankhapuÌpº 1 tsp, MºÚhº

(sweet) Bacha 1 tsp,

Gorakhamuñú 1 tsp, Ïat³vara 1

tsp.

3. Triphal³ Kw³tha: It is an

effective natural medicine

against constipation and some

other problems of the digestive

system. The proportion of

San³ya-leaf and Amalt³sa (or

Ânvl³, as the case be,) may vary

according to the extent and

type of disease. Ingredients:

HaraÃa 1 tsp, Baheó 1 tsp,

San³ya-leaf 2 tsp, Ânwal³ 1 tsp.

One tsp of Amalt³sa-pulp

should be used instead of

Ânwal³ for people residing at

cold places (e.g. on the hills) or

people suffering from arthritis,

joints-pain or prone to sour

throat, cold, etc. 4. Aïoka Kw³tha: It is prescribed to

heal leucorrhoea and several

gynaecological diseases.

Ingredients: Aïoka 1 tsp, Lodhra

1 tsp, Aïwagandh³ 1 tsp,

N³garmoth³ 1 tsp, Ïat³vara 1/2

tsp, MulahaÚhº 1 tsp, Neem

Chh³la 1/2 tsp, UlaÚa Kambal 1

tsp, Giloya 1 tsp, Padm³kha 1

tsp, Kh¿nkhar³b³ 200 mg.

5. Kancan³ra Kw³tha: If taken

with appropriate diet restric-

tion as per the advice of the

Ayurvedic doctors, this

eliminates disorders of thyroid

and thus relieves one of the

problems of hypothyroidism,

goiter etc. Ingredients:

Kancan³ra Chh³la 2 tsp,

Ïarpunkh³ 1 tsp, Giloya 2 tsp,

Punarnav³ 1 tsp, Bh³rangº 1 tsp,

Aïoka 1 tsp, Arjuna 1 tsp, Var¿ña

1 tsp, Aïwagandh³ 1/2 tsp,

S³riv³ 1 tsp, Ïat³vara 1 tsp,

K³yaphala 1 tsp.

Method of Preparation: The

method of preparing the kw³thas

described in this and the previous

article is similar to that for most

other types of herbal decoctions.

Clean it and then grind to make a

coarse powder of each of the

constituent herb/plant medicine.

If these are to be used for several

days, the dry powders thus

prepared may be kept in airtight

boxes.

While preparing the kw³tha, mix

the powders as per the prescribed

proportions for a given measure

of the dose. If the above-

mentioned amounts are

to be used, soak the

mixture in about three-

quarter to one liter of

water for a whole night.

Boil it on mild fire in the

morning till only about

300 milliliter of the

(concentrated) solution

is left. In general, the

amount of water should

be about 16 times the

weight of the mixed

coarse powder of the

medicine(s); it should be

boiled after soaking the

powder for at least 8-10

hours till the solution is

concentrated up to one-

fourth of its initial

amount. Usually, about

48 gm of the herbal

powder is used in one

dose for an adult. The

quantity for a child

above 8 years is about

half of that for an adult.

However, the dose could

vary as per the state of

the disease and the

natural constituent

(prakati); it should best

be as per the recommen-

dation of the Ayurvedic

doctor.

As far as possible, kw³tha

should be taken fresh

once it cools down to a

drinkable temperature.

The kw³tha prepared in

the morning may be

taken in the afternoon or

till early evening; or one

prepared in the night is

suitable till morning,

provided it does not

become sour or is

spoiled due to heat (e.g.

in summer). Kw³tha

should not be used if its

original color or smell (in

the fresh state) changes

or there appears some

scum or foam in it; such a

spoiled decoction is

toxic. In its fresh state its

medicinal effects are like

nectar. However, it

should also be noted that

once it cools down, a

kw³tha should not be

boiled again because

such a decoction is

described in the

Ayurvedic scriptures as

'poisonous'. "Ïrataïºta®

Punastapta® Toya®

ViÌasama® Bhavet |

Niryyuhoapi Tath³ïºta¡

Punastapto ViÌopama¡

||" Meaning: Once

boiled and cooled, water

would be undrinkable

(of no health-value) if

boiled again. Similarly, a

well-prepared and

cooled kw³tha would

become a 'toxin' if re-

boiled.

One should not drink

water for about an hour

after taking the k³Ãh³

(kw³tha); eating any-

thing should also be avoided in

this period. The best time to take

this Ayurvedic Medicine (kw³tha)

is in the morning; or after the

³hara rasa is fully processed, that

means about two to three hours

after meal. Some constituent herbs

and therefore their kw³thas are

bitter in taste; if it is not possible

for the patient to drink it as it is,

then some honey or sugarcane-

treacle could be mixed in minimal

amounts. The amount of honey

should be not be more than about

one-fourth that of the medicine in

the kw³tha in case of the diseases

due to kapha dosha; one-eighth in

those of pitta dosha and one-

sixteenth in v³ta dosha. The limits

for v³ta and kapha dosha cases

would be interchanged if miÌrº

(sugar crystal) or molasses are

used in place of honey. At times

about 1 to 4 gm of asafetida, rock

salt, cumin-seeds, black pepper,

trikaÚu, g¿gal, or saunÚha, etc are

also advised to be mixed in some

kw³thas. If taken regularly as per

the Ayurvedic doctor's prescrip-

tions and under the diet restric-

tions and other disciplines, as

advised by him/her, the kw³thas

indeed prove to be magical

natural medicines that eliminate

the disease from roots and heal the

patients without any side effects.

They also induce vigorous healthy

effects in the mind-body system.

A child had expired. The bereaved guardians took his body to a cremation ground near a riverbank. It was raining. A discussion was going on about performing his last rites.

While they were discussing among themselves, the creatures present there interfered in it and gave their unsought suggestions regarding the issue.

The jackal said, 'it is better to bury the body in the ground. 'The tortoise said 'There is nothing better than Ganga waters for the liberation of soul. Why don't you let the body flow in the waters.' The vulture said 'It is better to leave the body in the open. Why to leave the body of a dear one to decompose and rot in water or mud.'

The guardians took no time to understand that though the statements looked like wise suggestions; they were all full of selfish and mean motives. They thanked all the advisors and bid farewell to them. As soon as the sky was clear they performed the cremation rites by consigning the body to fire.

May-June 2005May-June 200530 31

Indian Name(s) English Name Botanical Name

Amalt³sa, Aargvadh Indian Laburnum,

Pudding Pipe Tree Cassia Fistula Linn.

Ânwal³, Amalki Emblic Myrobalan Emblica officinalis Geartn

Arjuna, Kakum, Kahu Arjun Tree Terminalia arjuna Bedd.

Arñº, Agnimanth, Clerodendron Clerodendron Phlomidis Linn.

Aïoka, Mandar Mast tree Pllyalthia longifolia Benth

& Hook.

Aïwagandh³ Rap seed plant, Winter cherry Withania somnifera Dunal

Âtisa, Ativisha Indian Atees Aconitum heterophyllum Wall.

Bacha, Vach, Ugrgandha Sweet flag Acorus calamus, Linn.

Baheó, Vibhitak Beleric Myrobalans, Beddanut Terminali belrica Roxb.

Bal³, Bariyar, Kharaiti Countru Mallow Sida cordifolia Linn.

Bh³rangº, Bhargi Turk's Turbon Clerodendron serratum Spreng.

Bilva, Bael Bengal Qunice Aegle marmelos, Corr.

Br³hmº Hydrocotyle Aisatica Linn.

Chitrak, Cheeta White leadwort Plumbago zeylanica Linn.

Dhaniy³, Dhanak Coriander Coriandrum sativum Linn.

Devad³ra, Devdaru Himalayan cedar Cedrus deodara(Roxb)

EranÃ, Arandi, Gandvarhasta Castor oil plant Ricinus communis Linn.

Gambh³rº, Gamhar Shivan Gamelina arborea Roxb.

Giloya, Amrata, Guduchi Tinospora, Guduchi Tinospora cordifolia ( wild) Miers.

Gokïura, Chota gokharu, Small caltrops Tribulus terrestris.Linn

G¿gal, Dev-Dhup Indian Bedellium tree Commiphora mukul Hook

HaraÃa, Haritaki, Abhaya Chabulic Myrobalans Terminalia chebula Retz.

Hºnga, Hingu Asafoetida Ferula foerida Regd

KanÚk³rº, Kateli, Vyaghri, Kantakari Solanum Xanthocarpum

KaÚasaraiy³, Piyavasa Spiny yellow-Barleria. Balrleria prionitis,Linn.

K³yaphala, Katphal Boxmyrtal, Bay-Berry Myrica nagi Thunb.

KaÚukº Black Hellebore Picrorrhiza Kurroa

Royle ex Benth.

TableAlphabetic list of the Hindi Names (of the herbs/medicinal plants) referred above; other popular Hindi names, if any, are also shown in the first column. The word chh³la used with the several herbs in the above

text means the dry skin of the bark of the corresponding herbal tree.

Indian Name(s) English Name Botanical Name

Kh¿nkhar³b³,

Heeradekhi, Raktaniryas Dragon blood Daemonorops draco Blume

Lodhra, Rodhra,Lodh Symplocos bark Symplocos resemosa Roxb.

MulahaÚhº, Madhuyeshthi Liquoric Root Glycyrrhixaglabra Bois.

N³garmoth³, Mustak Nutgrass Cyperus rotundus Linn

Neem, Nimb tree Margosa tree Azadirachta indica.

Nirguñú, Shefali, Fiveleaved chaste Tree

Sammal, Sinduvar (Indian Privet) Vitex Negungo Linn.

Padm³kha, Phaja Mild Himalayan Cherry Prunus Puddum Roxb.ex.Wall

PraÌniparñi, Pathavan Uraria picta. Desv.

Punarnav³ (Rakta) Hogweed Horsse Purslene Boerhaavia diffusa Linn.

R³sn³, Sursa, Raysen, Rasna Pluchea lanceolata Oliver& Hiern.

San³ya, Markmandika, Indian Senna. Cassia angusti folia vahl.

Sonapatti

SaunÚha, Adarak, Shunthi Dry Zinger Zingiber officinale Roscoe.

ÏankhpuÌpº, Shankahuli Shankh Pushpi. Convolvulus pluricaulis Choisy.

Ïarpunkh³, Sarfonka Wild Indigo Tephrosia purpurea Linn.

Ïat³vara, Sahasmuli Asparagus Asparagus racemosus,

S³rºv³, Aasfota, Kapuri Indian sarsaparilla Hemidesmus indicus R.Br.

ϳlparñº, sarivan Sarivan Desmodium gangericumD.C.

Ïyonaka, Sonapatha Tiutun Oroxylum indicum Vent.

UlaÚ Kambal, Pishachkarpas Devil's Cotton Abroma Augusta

Var¿ña, Barna, Barun Varuna Crataeva nurvala Buch-Ham.

V³s³, Adusa, Malabarnut Adhatoda vasica, Nees

Vid³rºkand, Ekshugada Saral Pueraria tuberosa D.C.

Vidh³r³, Ghava patta Elephant Creeper Argyreiaspeciosa Sweet

(Series to be continued).

May-June 2005May-June 200530 31

Indian Name(s) English Name Botanical Name

Amalt³sa, Aargvadh Indian Laburnum,

Pudding Pipe Tree Cassia Fistula Linn.

Ânwal³, Amalki Emblic Myrobalan Emblica officinalis Geartn

Arjuna, Kakum, Kahu Arjun Tree Terminalia arjuna Bedd.

Arñº, Agnimanth, Clerodendron Clerodendron Phlomidis Linn.

Aïoka, Mandar Mast tree Pllyalthia longifolia Benth

& Hook.

Aïwagandh³ Rap seed plant, Winter cherry Withania somnifera Dunal

Âtisa, Ativisha Indian Atees Aconitum heterophyllum Wall.

Bacha, Vach, Ugrgandha Sweet flag Acorus calamus, Linn.

Baheó, Vibhitak Beleric Myrobalans, Beddanut Terminali belrica Roxb.

Bal³, Bariyar, Kharaiti Countru Mallow Sida cordifolia Linn.

Bh³rangº, Bhargi Turk's Turbon Clerodendron serratum Spreng.

Bilva, Bael Bengal Qunice Aegle marmelos, Corr.

Br³hmº Hydrocotyle Aisatica Linn.

Chitrak, Cheeta White leadwort Plumbago zeylanica Linn.

Dhaniy³, Dhanak Coriander Coriandrum sativum Linn.

Devad³ra, Devdaru Himalayan cedar Cedrus deodara(Roxb)

EranÃ, Arandi, Gandvarhasta Castor oil plant Ricinus communis Linn.

Gambh³rº, Gamhar Shivan Gamelina arborea Roxb.

Giloya, Amrata, Guduchi Tinospora, Guduchi Tinospora cordifolia ( wild) Miers.

Gokïura, Chota gokharu, Small caltrops Tribulus terrestris.Linn

G¿gal, Dev-Dhup Indian Bedellium tree Commiphora mukul Hook

HaraÃa, Haritaki, Abhaya Chabulic Myrobalans Terminalia chebula Retz.

Hºnga, Hingu Asafoetida Ferula foerida Regd

KanÚk³rº, Kateli, Vyaghri, Kantakari Solanum Xanthocarpum

KaÚasaraiy³, Piyavasa Spiny yellow-Barleria. Balrleria prionitis,Linn.

K³yaphala, Katphal Boxmyrtal, Bay-Berry Myrica nagi Thunb.

KaÚukº Black Hellebore Picrorrhiza Kurroa

Royle ex Benth.

TableAlphabetic list of the Hindi Names (of the herbs/medicinal plants) referred above; other popular Hindi names, if any, are also shown in the first column. The word chh³la used with the several herbs in the above

text means the dry skin of the bark of the corresponding herbal tree.

Indian Name(s) English Name Botanical Name

Kh¿nkhar³b³,

Heeradekhi, Raktaniryas Dragon blood Daemonorops draco Blume

Lodhra, Rodhra,Lodh Symplocos bark Symplocos resemosa Roxb.

MulahaÚhº, Madhuyeshthi Liquoric Root Glycyrrhixaglabra Bois.

N³garmoth³, Mustak Nutgrass Cyperus rotundus Linn

Neem, Nimb tree Margosa tree Azadirachta indica.

Nirguñú, Shefali, Fiveleaved chaste Tree

Sammal, Sinduvar (Indian Privet) Vitex Negungo Linn.

Padm³kha, Phaja Mild Himalayan Cherry Prunus Puddum Roxb.ex.Wall

PraÌniparñi, Pathavan Uraria picta. Desv.

Punarnav³ (Rakta) Hogweed Horsse Purslene Boerhaavia diffusa Linn.

R³sn³, Sursa, Raysen, Rasna Pluchea lanceolata Oliver& Hiern.

San³ya, Markmandika, Indian Senna. Cassia angusti folia vahl.

Sonapatti

SaunÚha, Adarak, Shunthi Dry Zinger Zingiber officinale Roscoe.

ÏankhpuÌpº, Shankahuli Shankh Pushpi. Convolvulus pluricaulis Choisy.

Ïarpunkh³, Sarfonka Wild Indigo Tephrosia purpurea Linn.

Ïat³vara, Sahasmuli Asparagus Asparagus racemosus,

S³rºv³, Aasfota, Kapuri Indian sarsaparilla Hemidesmus indicus R.Br.

ϳlparñº, sarivan Sarivan Desmodium gangericumD.C.

Ïyonaka, Sonapatha Tiutun Oroxylum indicum Vent.

UlaÚ Kambal, Pishachkarpas Devil's Cotton Abroma Augusta

Var¿ña, Barna, Barun Varuna Crataeva nurvala Buch-Ham.

V³s³, Adusa, Malabarnut Adhatoda vasica, Nees

Vid³rºkand, Ekshugada Saral Pueraria tuberosa D.C.

Vidh³r³, Ghava patta Elephant Creeper Argyreiaspeciosa Sweet

(Series to be continued).

May-June 2005May-June 200532

he confluence of Ganga,

Yamuna and Saraswati is Tknown as triveñº. It is said that

one who takes bath in it is rejuve-

nated. Although a heron cannot

become a swan, a crow cannot

become a cuckoo, it is certain that

the inner and outer life of a man

can be totally transformed by the

confluence of triple currents of

up³san³, s³dhan³ and ³r³dhan³.

These are not rituals to be per-

formed in a particular manner or

at a particular time but are instru-

ments for bringing about high-

level transformations in man's

thinking, character and behavior.

For this it is necessary to keep a

constant watch on one's physical

and mental activities. Vigilance

has to be exercised to eradicate

vices. High idealism has to be

incorporated in our attitudes,

actions and nature to restrain

them, just as wild animals and

birds are trained to display skilful

feats in a circus. Up³san³ (wor-

ship) can be done for a short time

but s³dhan³ has to be done con-

stantly, just as an infant has to be

watched continuously. Only an

up³san³ that is coupled with

s³dhan³ becomes fruitful. Those

who consider p¿j³ (up³san³) a

mere jugglery and indulge in

daydreaming to attain riddhis-

siddhis by performing this or that

ritual are under a delusion.

Gurudev had on the very first

day clearly indicated to me the

mode of Tripad³ G³yatrº in the

form of up³san³, s³dhan³ and

³r³dhan³. He pointed out that

along with regular jap and

meditation, there should be

permeation of up³san³ in

s³dhak's thinking and feelings,

s³dhan³ in his character and

³r³dhan³ in his social behavior,

with faith and alertness. I have

so far implicitly complied with

these instructions and the

results achieved thereby are

there for all to see.

Âr³dhan³ means remaining

engrossed in doing work for

public weal? Jºvan- s³dhan³ is a

s³dhan³ of self-restraint

(sanyam) in which maximum is

saved for public weal and

minimum is spent on one's own

sustenance. Only that much

time, labor, money and talents

are used on one's own person

and family which could ensure

a simple, dignified life of the

standard of an average citizen.

Measured against this criterion,

a hard working and educated

person should be in a position

to save something after meeting

his essential needs. Best utiliza-

33

tion of this saving is

known as ³r³dhan³.

Ordinarily, people mis-

spend this saving on

themselves or members

of their families because

it does not occur to them

that there are other

persons also in this

world who have their

own needs. If their

outlook had been

altruistic, they would

have utilized their

savings in works of

public good and fulfilled

the needs of the times.

God is conceived as

'S³k³r' (with form) for

the purpose of medita-

tion according to one's

liking and belief and it

resembles a human

figure. This conception

is definitely essential

and useful, but it has to

be borne in mind that it is

imaginary and not real.

God is one and cannot

have so many forms as

have been visualized by

various religions and

sects. The utility of form

should be kept confined

to practicing concentra-

tion of mind. The

principle underlying

idol worship is that

effort should be made to

understand, visualize

and assimilate the

Invisible God through the

medium of a visible

symbol.

The omnipotent God can

only be 'Nir³k³r' (form-

less). God is known as

Parm³tm³ which means

that which includes and

exceeds all living beings

(Jºv³tm³s). It is Vir³t-

Brahma or Vir³t -Viïva.

Shri Krishna had shown

a vision of this cosmic or

universal God to Arjun

and Yashoda. Kaushalya

and Kakbhusundi had

also seen a glimpse of

God in the form of entire

universe. According to

this conception public

service becomes

³r³dhan³ of Vir³t -

Brahma. Man has been

sent by God as his prince

and has been endowed

with a precious life to

make this universe, a

garden of God, happy

and prosperous. The

significance of human

life lies in fulfillment of

this aim, which is known

as ³r³dhan³.

I have been doing this.

Out of the twelve hours

of night, four hours are

spent regularly in up³san³ and the

rest in sleep and other daily

routine. If a person is lazy and

careless, his whole time is spent

haphazardly and in a disorga-

nized way, but if he girds up his

loins, remains vigilant, marvelous

works can be accomplished.

During twelve hours of the day,

leaving two hours for food, rest

and other routine, a net period of

ten hours remains in hand. I have

been using this period of the day

regularly in doing work for the

welfare of the people. These

activities of ³r³dhan³ can be

classified as under:

(1) Writing and publication of

magazines, books, literature

etc. for refinement of the

minds and attitudes of the

people in accordance with

the ideals of Yug-cetn³.

(2) To inspire and provide

guidance to truly aspiring

souls to adopt a way of life in

accordance with Yug-dharma

(needs of the Time Spirit);(3) To give advice to those who

have turned to me for

guidance and counseling for

elevating their souls to

enable them to overcome

their personal difficulties

and build a happy future

based on high principles.

Innumerable persons came in my

contact and a majority of them

were changed, enlightened and

benefited. It is not possible to

describe the events and mention

the names of such persons, since it

is not my habit to do so. Moreover,

it will become a voluminous book

even if only certain events, which I

still remember, are reduced to

writing. But the persons con-

cerned may object to it. The

practice of expressing gratitude is

almost extinct now. It will,

therefore, not be proper on my

part to say anything about these

events. Besides, by disclosing the

bounty of good deeds, the efficacy

of the virtue gets diminished.

There is, however, no doubt that

these services have been very

effective. Uptill now (1989), more

than twenty-four lakh persons are

associated with Prajó³ pariv³r.

However, the number of those

who have been deeply influenced

by the principles, and ideals of the

mission would be around one-

third. Majority of them consists of

those persons who have received

enlightenment, affection, help,

advice and divine gifts from me in

their personal life. They had come

rushing to me greatly worried and

afflicted with grave problems and

returned with solace and peace.

This is the reason that such a large

family has been built up. If it was

all based on mere ideology and

principles, the membership of

G³yatrº pariv³r would have

remained limited like Ârya sam³j

and Sarvodaya sam³j and the

atmosphere of personal intimacy

and cordiality would not have

Âr³dhan³ that was uninterruptedly pursued(Autobiography of Poojya Gurudev Pt. Sriram Sharma Acharya - Continued)

My Life: Its Legacy and Message -14

May-June 2005May-June 200532

he confluence of Ganga,

Yamuna and Saraswati is Tknown as triveñº. It is said that

one who takes bath in it is rejuve-

nated. Although a heron cannot

become a swan, a crow cannot

become a cuckoo, it is certain that

the inner and outer life of a man

can be totally transformed by the

confluence of triple currents of

up³san³, s³dhan³ and ³r³dhan³.

These are not rituals to be per-

formed in a particular manner or

at a particular time but are instru-

ments for bringing about high-

level transformations in man's

thinking, character and behavior.

For this it is necessary to keep a

constant watch on one's physical

and mental activities. Vigilance

has to be exercised to eradicate

vices. High idealism has to be

incorporated in our attitudes,

actions and nature to restrain

them, just as wild animals and

birds are trained to display skilful

feats in a circus. Up³san³ (wor-

ship) can be done for a short time

but s³dhan³ has to be done con-

stantly, just as an infant has to be

watched continuously. Only an

up³san³ that is coupled with

s³dhan³ becomes fruitful. Those

who consider p¿j³ (up³san³) a

mere jugglery and indulge in

daydreaming to attain riddhis-

siddhis by performing this or that

ritual are under a delusion.

Gurudev had on the very first

day clearly indicated to me the

mode of Tripad³ G³yatrº in the

form of up³san³, s³dhan³ and

³r³dhan³. He pointed out that

along with regular jap and

meditation, there should be

permeation of up³san³ in

s³dhak's thinking and feelings,

s³dhan³ in his character and

³r³dhan³ in his social behavior,

with faith and alertness. I have

so far implicitly complied with

these instructions and the

results achieved thereby are

there for all to see.

Âr³dhan³ means remaining

engrossed in doing work for

public weal? Jºvan- s³dhan³ is a

s³dhan³ of self-restraint

(sanyam) in which maximum is

saved for public weal and

minimum is spent on one's own

sustenance. Only that much

time, labor, money and talents

are used on one's own person

and family which could ensure

a simple, dignified life of the

standard of an average citizen.

Measured against this criterion,

a hard working and educated

person should be in a position

to save something after meeting

his essential needs. Best utiliza-

33

tion of this saving is

known as ³r³dhan³.

Ordinarily, people mis-

spend this saving on

themselves or members

of their families because

it does not occur to them

that there are other

persons also in this

world who have their

own needs. If their

outlook had been

altruistic, they would

have utilized their

savings in works of

public good and fulfilled

the needs of the times.

God is conceived as

'S³k³r' (with form) for

the purpose of medita-

tion according to one's

liking and belief and it

resembles a human

figure. This conception

is definitely essential

and useful, but it has to

be borne in mind that it is

imaginary and not real.

God is one and cannot

have so many forms as

have been visualized by

various religions and

sects. The utility of form

should be kept confined

to practicing concentra-

tion of mind. The

principle underlying

idol worship is that

effort should be made to

understand, visualize

and assimilate the

Invisible God through the

medium of a visible

symbol.

The omnipotent God can

only be 'Nir³k³r' (form-

less). God is known as

Parm³tm³ which means

that which includes and

exceeds all living beings

(Jºv³tm³s). It is Vir³t-

Brahma or Vir³t -Viïva.

Shri Krishna had shown

a vision of this cosmic or

universal God to Arjun

and Yashoda. Kaushalya

and Kakbhusundi had

also seen a glimpse of

God in the form of entire

universe. According to

this conception public

service becomes

³r³dhan³ of Vir³t -

Brahma. Man has been

sent by God as his prince

and has been endowed

with a precious life to

make this universe, a

garden of God, happy

and prosperous. The

significance of human

life lies in fulfillment of

this aim, which is known

as ³r³dhan³.

I have been doing this.

Out of the twelve hours

of night, four hours are

spent regularly in up³san³ and the

rest in sleep and other daily

routine. If a person is lazy and

careless, his whole time is spent

haphazardly and in a disorga-

nized way, but if he girds up his

loins, remains vigilant, marvelous

works can be accomplished.

During twelve hours of the day,

leaving two hours for food, rest

and other routine, a net period of

ten hours remains in hand. I have

been using this period of the day

regularly in doing work for the

welfare of the people. These

activities of ³r³dhan³ can be

classified as under:

(1) Writing and publication of

magazines, books, literature

etc. for refinement of the

minds and attitudes of the

people in accordance with

the ideals of Yug-cetn³.

(2) To inspire and provide

guidance to truly aspiring

souls to adopt a way of life in

accordance with Yug-dharma

(needs of the Time Spirit);(3) To give advice to those who

have turned to me for

guidance and counseling for

elevating their souls to

enable them to overcome

their personal difficulties

and build a happy future

based on high principles.

Innumerable persons came in my

contact and a majority of them

were changed, enlightened and

benefited. It is not possible to

describe the events and mention

the names of such persons, since it

is not my habit to do so. Moreover,

it will become a voluminous book

even if only certain events, which I

still remember, are reduced to

writing. But the persons con-

cerned may object to it. The

practice of expressing gratitude is

almost extinct now. It will,

therefore, not be proper on my

part to say anything about these

events. Besides, by disclosing the

bounty of good deeds, the efficacy

of the virtue gets diminished.

There is, however, no doubt that

these services have been very

effective. Uptill now (1989), more

than twenty-four lakh persons are

associated with Prajó³ pariv³r.

However, the number of those

who have been deeply influenced

by the principles, and ideals of the

mission would be around one-

third. Majority of them consists of

those persons who have received

enlightenment, affection, help,

advice and divine gifts from me in

their personal life. They had come

rushing to me greatly worried and

afflicted with grave problems and

returned with solace and peace.

This is the reason that such a large

family has been built up. If it was

all based on mere ideology and

principles, the membership of

G³yatrº pariv³r would have

remained limited like Ârya sam³j

and Sarvodaya sam³j and the

atmosphere of personal intimacy

and cordiality would not have

Âr³dhan³ that was uninterruptedly pursued(Autobiography of Poojya Gurudev Pt. Sriram Sharma Acharya - Continued)

My Life: Its Legacy and Message -14

May-June 2005May-June 200534 35

been established. There had been

much pressure on M³t³jº on

account of rush of visitors, their

arrival at odd times and in making

arrangements for their stay, food

etc. Despite all these inconve-

niences we have been amply

rewarded by the affection and

love which we have earned in

return. All that we have done for

the people is being repaid with

interest in the form of this affec-

tion and love. Thus it cannot be

said to be a losing proposition.

Capital is needed for ³r³dhan³

(public service). How can a person

who is hungry himself distribute

food to others? Wherefrom would

this capital come? Gurudev had

told me on the very first day of my

meeting with him, "Whatever you

possess, learn to sow it in the form

of seed in the field of Supreme

Spirit, the Vir³t Brahma." On

sowing, one grain is bound to

multiply hundred times. Gurudev

quoted the instance of Jalaram

Bapa who was a cultivator. He

used to spend all his savings in

feeding the needy. God was

extremely pleased with him and

gave him such a perennial bag, the

contents of which never got

exhausted. Free kitchen, which he

started, is still working at Virpur,

a village in Gujarat in which

thousands of devoted people take

food every day. A person who

invests his money for public weal

gets ready and glad cooperation.

However, a person who accumu-

lates and keeps his money unused

and goes on amassing more and

more is always cursed and

ridiculed by the people.

Under Gurudev's direction, I

decided to surrender my all viz.

(1) competence to do physical

labor; (2) capacity to do mental

work; (3) sentiments and feelings

and (4) ancestral property, at the

feet of God. There was nothing

self-earned. I applied all the

aforesaid four-fold wealth with

deep faith and devotion for

specific purposes and the return

was hundred times more. I did

physical work for twelve hours

daily and never got tired. My

efficiency on the other hand went

on increasing. Even at this old age,

I have the capacity to work as hard

as a young man. Both mental and

physical works were done side by

side and old age has never

adversely affected my work and

morale.

I have immensely loved people

and have been in return profusely

loved by them. Besides getting

personal affection, respect and

goodwill, people whole-heartedly

responded to my appeals for

working for this mission. An

outstanding example of this is

construction of 2400 Prajó³pºthas

within a short period of two years.

In the beginning, I started with my

own money. Gayatri Tapobhumi

was built with the money I got by

disposing of my ancestral prop-

erty. In my place of birth,

a high school was built.

Later, a ïaktipºtha

(Gayatri temple) was

also constructed there. I

had little hope that

people will give so much

without expecting

anything in return. The

complexes of Gayatri

Tapobhumi Mathura,

Gayatri Teerth

Shantikunj, and

B r a h m a v a r c h a s

Research Institute at

Hardwar are examples

of the fact that on being

sown, a seed multiplies

by hundred times. Due

to lack of faith people

conceal what they have

in their possession, beg

for donations and pray

God that they may win a

lottery. If a beginning is

made with complete

self-surrender, the result

is bound to be astonish-

ing. A devotee who built

the ïaktipºtha at Junagarh

(Gujarat) made a

beginning by selling his

utensils. It is pre-

eminent amongst all the

ïaktipºthas which have

been built so far.

A grain of bajra or maize

on being sown ripens

and multiplies into

hundred grains. This has

actually happened with

me when I sacrificed all I

had. Members of the

family should be

maintained as long as

they are not able to earn

their livelihood. To go

on spending money,

labor and intelligence on

able-bodied and earning

family members and die

leaving property in

inheritance for them is

immoral and 1 have

always opposed it.

Money that comes

unearned or 'gratis' is ill

gotten although it may

be ancestral. Having

kept complete faith in

this ideal, I did not allow

my wealth in the form of

physical and mental

labor, emotional feelings

and accumulated

savings to pass on to the

hands of undeserving

persons. It was totally

applied in ³r³dhan³ of

God, towards the

growth of nobility and

goodness in society. The

result is self-evident. If

like a miser, I had used

all my resources in self-

gratification, hoarding

or in spending on

members of the family to

make them multi-

millionaire, it would all

have been wasted.

One has to wait for the

next birth for getting results of

certain virtuous deeds, righteous

actions. Public service, however,

is such a universal good whose

reward one gets instantly. We feel

deep soul satisfaction in consoling

others in the moment of their

despair. There is a divine rule that

the store of a benefactor never

becomes empty. God's grace

always blesses him and whatever

has been spent comes back

multiplied manifold.

Sheep parts with its wool but it

gets new wool every year. Trees

yield fruits but their branches

again get loaded with fresh fruits

every season. Clouds go on

raining but they never get emp-

tied as they go on collecting water

from the ocean. The coffers of

magnanimous persons never get

empty. It is a different matter if a

person donates his time, labor and

resources to undeserving persons

and blindly encourages evil

tendencies and considers it to be a

righteous deed. Otherwise, public

service is bound to be instantly

rewarded. Whosoever invests in

this enterprise is bound to be

rewarded by soul-satisfaction,

public respect and divine grace.

Misers are those who foolishly

boast of their shrewdness and

cleverness in accumulating and

hoarding; but great is their loss in

the ultimate analysis.

Public service loses its signifi-

cance when in return a man

expects to get name and fame. It

then becomes a business like

publication of an advertisement in

the papers. If a person is reminded

of the favor done or something is

expected in return, the efficacy of

virtuousness is lost. Donations

given under pressure do not fulfill

the true aims of a charitable

purpose. The criterion is whether

by such an act there is growth of

kindly feelings and spread of

righteous tendencies. These days

innumerable ostentations and

hypocrisies are in vogue which

promote the growth of social

parasites who exploit simple

people by fraudulent and deceit-

ful means. Before spending any

money a person should think a

thousand times what its ultimate

use will be. It is absolutely neces-

sary these days to exercise such

far-sighted wisdom. On such

occasions I have declined to oblige

and have even dared to incur the

ignominy of being dubbed as

inconsiderate.

One can have a glimpse of the

philosophy of my life in these

three aspects of up³san³, s³dhan³

and ³r³dhan³. This is the path,

which has been followed by all the

great ones who have achieved

their goals and earned fame.

There is no shortcut on this path.

May-June 2005May-June 200534 35

been established. There had been

much pressure on M³t³jº on

account of rush of visitors, their

arrival at odd times and in making

arrangements for their stay, food

etc. Despite all these inconve-

niences we have been amply

rewarded by the affection and

love which we have earned in

return. All that we have done for

the people is being repaid with

interest in the form of this affec-

tion and love. Thus it cannot be

said to be a losing proposition.

Capital is needed for ³r³dhan³

(public service). How can a person

who is hungry himself distribute

food to others? Wherefrom would

this capital come? Gurudev had

told me on the very first day of my

meeting with him, "Whatever you

possess, learn to sow it in the form

of seed in the field of Supreme

Spirit, the Vir³t Brahma." On

sowing, one grain is bound to

multiply hundred times. Gurudev

quoted the instance of Jalaram

Bapa who was a cultivator. He

used to spend all his savings in

feeding the needy. God was

extremely pleased with him and

gave him such a perennial bag, the

contents of which never got

exhausted. Free kitchen, which he

started, is still working at Virpur,

a village in Gujarat in which

thousands of devoted people take

food every day. A person who

invests his money for public weal

gets ready and glad cooperation.

However, a person who accumu-

lates and keeps his money unused

and goes on amassing more and

more is always cursed and

ridiculed by the people.

Under Gurudev's direction, I

decided to surrender my all viz.

(1) competence to do physical

labor; (2) capacity to do mental

work; (3) sentiments and feelings

and (4) ancestral property, at the

feet of God. There was nothing

self-earned. I applied all the

aforesaid four-fold wealth with

deep faith and devotion for

specific purposes and the return

was hundred times more. I did

physical work for twelve hours

daily and never got tired. My

efficiency on the other hand went

on increasing. Even at this old age,

I have the capacity to work as hard

as a young man. Both mental and

physical works were done side by

side and old age has never

adversely affected my work and

morale.

I have immensely loved people

and have been in return profusely

loved by them. Besides getting

personal affection, respect and

goodwill, people whole-heartedly

responded to my appeals for

working for this mission. An

outstanding example of this is

construction of 2400 Prajó³pºthas

within a short period of two years.

In the beginning, I started with my

own money. Gayatri Tapobhumi

was built with the money I got by

disposing of my ancestral prop-

erty. In my place of birth,

a high school was built.

Later, a ïaktipºtha

(Gayatri temple) was

also constructed there. I

had little hope that

people will give so much

without expecting

anything in return. The

complexes of Gayatri

Tapobhumi Mathura,

Gayatri Teerth

Shantikunj, and

B r a h m a v a r c h a s

Research Institute at

Hardwar are examples

of the fact that on being

sown, a seed multiplies

by hundred times. Due

to lack of faith people

conceal what they have

in their possession, beg

for donations and pray

God that they may win a

lottery. If a beginning is

made with complete

self-surrender, the result

is bound to be astonish-

ing. A devotee who built

the ïaktipºtha at Junagarh

(Gujarat) made a

beginning by selling his

utensils. It is pre-

eminent amongst all the

ïaktipºthas which have

been built so far.

A grain of bajra or maize

on being sown ripens

and multiplies into

hundred grains. This has

actually happened with

me when I sacrificed all I

had. Members of the

family should be

maintained as long as

they are not able to earn

their livelihood. To go

on spending money,

labor and intelligence on

able-bodied and earning

family members and die

leaving property in

inheritance for them is

immoral and 1 have

always opposed it.

Money that comes

unearned or 'gratis' is ill

gotten although it may

be ancestral. Having

kept complete faith in

this ideal, I did not allow

my wealth in the form of

physical and mental

labor, emotional feelings

and accumulated

savings to pass on to the

hands of undeserving

persons. It was totally

applied in ³r³dhan³ of

God, towards the

growth of nobility and

goodness in society. The

result is self-evident. If

like a miser, I had used

all my resources in self-

gratification, hoarding

or in spending on

members of the family to

make them multi-

millionaire, it would all

have been wasted.

One has to wait for the

next birth for getting results of

certain virtuous deeds, righteous

actions. Public service, however,

is such a universal good whose

reward one gets instantly. We feel

deep soul satisfaction in consoling

others in the moment of their

despair. There is a divine rule that

the store of a benefactor never

becomes empty. God's grace

always blesses him and whatever

has been spent comes back

multiplied manifold.

Sheep parts with its wool but it

gets new wool every year. Trees

yield fruits but their branches

again get loaded with fresh fruits

every season. Clouds go on

raining but they never get emp-

tied as they go on collecting water

from the ocean. The coffers of

magnanimous persons never get

empty. It is a different matter if a

person donates his time, labor and

resources to undeserving persons

and blindly encourages evil

tendencies and considers it to be a

righteous deed. Otherwise, public

service is bound to be instantly

rewarded. Whosoever invests in

this enterprise is bound to be

rewarded by soul-satisfaction,

public respect and divine grace.

Misers are those who foolishly

boast of their shrewdness and

cleverness in accumulating and

hoarding; but great is their loss in

the ultimate analysis.

Public service loses its signifi-

cance when in return a man

expects to get name and fame. It

then becomes a business like

publication of an advertisement in

the papers. If a person is reminded

of the favor done or something is

expected in return, the efficacy of

virtuousness is lost. Donations

given under pressure do not fulfill

the true aims of a charitable

purpose. The criterion is whether

by such an act there is growth of

kindly feelings and spread of

righteous tendencies. These days

innumerable ostentations and

hypocrisies are in vogue which

promote the growth of social

parasites who exploit simple

people by fraudulent and deceit-

ful means. Before spending any

money a person should think a

thousand times what its ultimate

use will be. It is absolutely neces-

sary these days to exercise such

far-sighted wisdom. On such

occasions I have declined to oblige

and have even dared to incur the

ignominy of being dubbed as

inconsiderate.

One can have a glimpse of the

philosophy of my life in these

three aspects of up³san³, s³dhan³

and ³r³dhan³. This is the path,

which has been followed by all the

great ones who have achieved

their goals and earned fame.

There is no shortcut on this path.

May-June 2005May-June 200536

hile the Vedas are unani-

mously accepted by the Wscholars of all ages as the

most ancient treatises of knowl-

edge, there have been differences

in assessment of the period of

their origin. According to ancient

Indian scriptures and sages, the

Vedas are as old as Nature

because they represent the divine

voice, which emerged at the time

of the Creation of Nature. Among

the western scholars, Prof. F.

Maxmuller (in the “History of

Ancient Sanskrit Literature” pg.

244) recognizes the Vedas as

written much before the articles of

Egypt and Ninenvhe; he estimates

their period to be somewhere in-

between 1500 to 1200 years B.C.

However, his views were not

acceptable to many of his contem-

porary savants. In response to

their criticism, Maxmuller has

himself commented that - “We

would not be able to lay down any

terminus whether the Vedic

hymns were composed in 1000 or

1500 or 3000 years B.C., no power

on the earth could ever fix”.

According to Prof. Weber (c.f.

“History of Indian Literature” pg.

4) -“Certainly, the most ancient

literature (the Vedas) is available

only in India”.

McDonald and Keeth have

approximated the period of Vedas

as around 2000 to 1200 years B.C.

In the views of Wolver it is 2000 to

1500 years B.C. Wilson (c.f. pg. 45

in the Introduction section of

“Translation of Rig Veda” Vol.-1),

Whitney, Hog, Griffith, Hillary,

Schroeder, and Goldschar have

argued that the period of the

Vedas must have been before 2000

years B.C. Winternitz (pg. 6 of the

Hindi translation of “Ancient

Sanskrit Literature”) has inferred

the time of Vedas to be around

2500 to 2000 years B.C. whereas

Jacobi (in “Indian Antiquary”,

Vol. 23, pg. 158) takes it back to

4000 to 3000 years B.C.

Thus, in all, the period of the

Vedas is mostly approximated by

the Western Scholars as 4000 to

1200 years B. C. It is anyway not

possible for them to take the

period of existence of anything

before 4000 years B.C. because, as

per the holy Bible, the age of

present creation of the world is

only around 6000 years; and the

average time in which the above

inferences were made by thinkers

from Maxmuller to Jacobi was

around 1950 AD. The observa-

tions of Justice Kashinath

Trayambak Tailang Swami [c.f.

the preface pp. 33-39 of his English

translation and commentary of

the holy Bhagvad Gita]

are worth quoting in this

context. He comments

that -- The European

scholars of Sanskrit

construct some theories

based on weak or

approximate facts and

principles and build

their imaginative edifice

on this raw (incomplete)

foundation. Then they

develop some logic to

hide the shaky founda-

tion (to justify their

inferences)…. Apart

from this, notable here is

also the fact that irre-

spective of their numeri-

cal estimates of the likely

period of the Vedas, the

Western scholars have

all recognized the Vedas

as the most ancient

scriptures of knowledge

for the human race.

Most remarkable are the

views of Nobel Laureate

Materlink as discussed

below.

Globally reputed Indian

Historians and eminent

thinkers have argued the

period of the Vedas as

tens of thousands years

before that estimated by

37

abovementioned schol-

ars. For example,

According to Shankar

Balkrishna Dixit the

peak period of the Vedas

was before 3000 years

B.C.; Lokmanya Tilak

found it to be some-

where between 10,000 to

6000 years B.C. Master

Shri Sampoornananda

posited the period of the

Vedas as around 30,000

to 18,000 years B.C.

while Prof. Avinash

Chandra Das and

D e v e n d r a

Mukhopadhyay have

computed it as 50,000 to

25,000 years B.C.

Scholars of Sanskrit and

ancient Indian

Literature like Pandit

Krishna Shastri Godbole

has estimated the period

of Vedas as before 18,000

B.C. Shri Lele Shastri

and Pandit Sudhakar

have respectively

inferred this time to be

40,000 and 54,000 years

B.C.

Expert of ancient

Mathematics, Patankar

Shastri of Rajapur

(India) had calculated

the Age of Vedas based

on the orbital positions

of several stars as

described in the Vedas.

His computations

showed it to be about

21,000 years B.C. In his master-

piece volume entitled “Vedic

Fathers of Geology” Shri Pawagi

has described the Vedas to be

about Two Hundred and Forty

Thousands (2,40,000) years old. In

his Hindi treatise “Veda Kal Ka

Nirnaya” Pt. Dinanath Shastry has

found the origin of Vedas to be

before 3,00,000 years. Dr. Jwala

Prasad's research analysis [c.f.

“Rigvedic Geology and The Land

of Saptsindhu” Vol. II, part II, pp.

205-214] takes it further in the yore

as -- about 5,00,000 years B.C. His

own comments on this finding are

- “This is staggering but what is

the escape?” In other words, he

reminds us that the facts are facts

whether we believe them or not.

Noble Laureate Prof. Materlink

has argued [c.f. pg. 12 of the

Introduction Chapter of his

scholarly volume “The Great

Secret”], citing the evidential

findings of German Archeologist

Hellad, that the Vedas are at least

Seven Million Years (70,00,000)

old. Swami Dayanand Saraswati,

the founder of the “Arya Samaj”

considered the Vedas as Two

Billion (2,000, 000, 000) years old.

Thus the mystery of the period of

the Vedas appears no less intrigu-

ing than these great treatises

themselves. Galaxy of eminent

minds of the world have studied

and translated the Vedas and also

written commentaries on them

and the entire spectrum of Vedic

Literature.

Commentaries on Vedas:Who wrote the first commentary

on any of the Vedas in a language

cited, at least by name, in the

records of the now available

history of human civilization? The

exact answer to this is not known.

As per the records, Skand Swami's

commentary of Rigveda is the

oldest available commentary on

the Vedas. This was written

sometimes in 625 A.D. Apart from

scholastic interpretations and

referencing of some ancient

treatizes used for the same, his

commentary gives detailed

numbering of each of the mantras

and richas as per the method

regarded to be devised by Rishi

Shaunak. The name of the rishi

who realized and compiled or

formulated it is also cited against

each mantra or richa along with the

name of the devat³ (the focus of --

the sublime knowledge, spiritual

energy and divine cosmic power)

of that mantra or richa. This

commentary has therefore served

as the magnum opus in the

reference works of later genera-

tions of researchers of Vedic

literature or Ancient Sanskrit.

Despite their intellectual emi-

nence and scholarly excellence, ththe Veda-commentaries, up to 9

Century A.D. as well as those of

the later centuries are rather

abstract and obscure for most

people; moreover these are not

available in complete form.

Acharya Sayan (b. 1372- d. 1444

Vedic Cosmology-3The Period of The Vedas

May-June 2005May-June 200536

hile the Vedas are unani-

mously accepted by the Wscholars of all ages as the

most ancient treatises of knowl-

edge, there have been differences

in assessment of the period of

their origin. According to ancient

Indian scriptures and sages, the

Vedas are as old as Nature

because they represent the divine

voice, which emerged at the time

of the Creation of Nature. Among

the western scholars, Prof. F.

Maxmuller (in the “History of

Ancient Sanskrit Literature” pg.

244) recognizes the Vedas as

written much before the articles of

Egypt and Ninenvhe; he estimates

their period to be somewhere in-

between 1500 to 1200 years B.C.

However, his views were not

acceptable to many of his contem-

porary savants. In response to

their criticism, Maxmuller has

himself commented that - “We

would not be able to lay down any

terminus whether the Vedic

hymns were composed in 1000 or

1500 or 3000 years B.C., no power

on the earth could ever fix”.

According to Prof. Weber (c.f.

“History of Indian Literature” pg.

4) -“Certainly, the most ancient

literature (the Vedas) is available

only in India”.

McDonald and Keeth have

approximated the period of Vedas

as around 2000 to 1200 years B.C.

In the views of Wolver it is 2000 to

1500 years B.C. Wilson (c.f. pg. 45

in the Introduction section of

“Translation of Rig Veda” Vol.-1),

Whitney, Hog, Griffith, Hillary,

Schroeder, and Goldschar have

argued that the period of the

Vedas must have been before 2000

years B.C. Winternitz (pg. 6 of the

Hindi translation of “Ancient

Sanskrit Literature”) has inferred

the time of Vedas to be around

2500 to 2000 years B.C. whereas

Jacobi (in “Indian Antiquary”,

Vol. 23, pg. 158) takes it back to

4000 to 3000 years B.C.

Thus, in all, the period of the

Vedas is mostly approximated by

the Western Scholars as 4000 to

1200 years B. C. It is anyway not

possible for them to take the

period of existence of anything

before 4000 years B.C. because, as

per the holy Bible, the age of

present creation of the world is

only around 6000 years; and the

average time in which the above

inferences were made by thinkers

from Maxmuller to Jacobi was

around 1950 AD. The observa-

tions of Justice Kashinath

Trayambak Tailang Swami [c.f.

the preface pp. 33-39 of his English

translation and commentary of

the holy Bhagvad Gita]

are worth quoting in this

context. He comments

that -- The European

scholars of Sanskrit

construct some theories

based on weak or

approximate facts and

principles and build

their imaginative edifice

on this raw (incomplete)

foundation. Then they

develop some logic to

hide the shaky founda-

tion (to justify their

inferences)…. Apart

from this, notable here is

also the fact that irre-

spective of their numeri-

cal estimates of the likely

period of the Vedas, the

Western scholars have

all recognized the Vedas

as the most ancient

scriptures of knowledge

for the human race.

Most remarkable are the

views of Nobel Laureate

Materlink as discussed

below.

Globally reputed Indian

Historians and eminent

thinkers have argued the

period of the Vedas as

tens of thousands years

before that estimated by

37

abovementioned schol-

ars. For example,

According to Shankar

Balkrishna Dixit the

peak period of the Vedas

was before 3000 years

B.C.; Lokmanya Tilak

found it to be some-

where between 10,000 to

6000 years B.C. Master

Shri Sampoornananda

posited the period of the

Vedas as around 30,000

to 18,000 years B.C.

while Prof. Avinash

Chandra Das and

D e v e n d r a

Mukhopadhyay have

computed it as 50,000 to

25,000 years B.C.

Scholars of Sanskrit and

ancient Indian

Literature like Pandit

Krishna Shastri Godbole

has estimated the period

of Vedas as before 18,000

B.C. Shri Lele Shastri

and Pandit Sudhakar

have respectively

inferred this time to be

40,000 and 54,000 years

B.C.

Expert of ancient

Mathematics, Patankar

Shastri of Rajapur

(India) had calculated

the Age of Vedas based

on the orbital positions

of several stars as

described in the Vedas.

His computations

showed it to be about

21,000 years B.C. In his master-

piece volume entitled “Vedic

Fathers of Geology” Shri Pawagi

has described the Vedas to be

about Two Hundred and Forty

Thousands (2,40,000) years old. In

his Hindi treatise “Veda Kal Ka

Nirnaya” Pt. Dinanath Shastry has

found the origin of Vedas to be

before 3,00,000 years. Dr. Jwala

Prasad's research analysis [c.f.

“Rigvedic Geology and The Land

of Saptsindhu” Vol. II, part II, pp.

205-214] takes it further in the yore

as -- about 5,00,000 years B.C. His

own comments on this finding are

- “This is staggering but what is

the escape?” In other words, he

reminds us that the facts are facts

whether we believe them or not.

Noble Laureate Prof. Materlink

has argued [c.f. pg. 12 of the

Introduction Chapter of his

scholarly volume “The Great

Secret”], citing the evidential

findings of German Archeologist

Hellad, that the Vedas are at least

Seven Million Years (70,00,000)

old. Swami Dayanand Saraswati,

the founder of the “Arya Samaj”

considered the Vedas as Two

Billion (2,000, 000, 000) years old.

Thus the mystery of the period of

the Vedas appears no less intrigu-

ing than these great treatises

themselves. Galaxy of eminent

minds of the world have studied

and translated the Vedas and also

written commentaries on them

and the entire spectrum of Vedic

Literature.

Commentaries on Vedas:Who wrote the first commentary

on any of the Vedas in a language

cited, at least by name, in the

records of the now available

history of human civilization? The

exact answer to this is not known.

As per the records, Skand Swami's

commentary of Rigveda is the

oldest available commentary on

the Vedas. This was written

sometimes in 625 A.D. Apart from

scholastic interpretations and

referencing of some ancient

treatizes used for the same, his

commentary gives detailed

numbering of each of the mantras

and richas as per the method

regarded to be devised by Rishi

Shaunak. The name of the rishi

who realized and compiled or

formulated it is also cited against

each mantra or richa along with the

name of the devat³ (the focus of --

the sublime knowledge, spiritual

energy and divine cosmic power)

of that mantra or richa. This

commentary has therefore served

as the magnum opus in the

reference works of later genera-

tions of researchers of Vedic

literature or Ancient Sanskrit.

Despite their intellectual emi-

nence and scholarly excellence, ththe Veda-commentaries, up to 9

Century A.D. as well as those of

the later centuries are rather

abstract and obscure for most

people; moreover these are not

available in complete form.

Acharya Sayan (b. 1372- d. 1444

Vedic Cosmology-3The Period of The Vedas

May-June 2005May-June 200538 39

A.D.) had done a great service to

the masses by writing the com-

mentaries on all the four Veda

Samhitas in modern Sanskrit

language with explanations

within the reach of most scholars.

(It many also be noted that his is

the oldest available commentary

on the Atharveda).

But he covered only the ritualistic

(karmak³ñÃa) part of the interpre-

tations of Vedic teachings. As his

work served like a yardstick for

most of the European (or Western

in general) scholars on commen-

taries on parts of some Veda-

Samhitas and Vedic scriptures,

they got a narrow and incomplete

view of the Vedas. Many of their

works are compiled in the series of

volumes on “Sacred Books of the

East - Vedic Hymns”. Noted

among the western commentators

are Prof. Maxmuller, who had

meticulously studied Sanskrit and

Sayan's commentaries and gotten

the first volume of Rigveda

written in Devanagari script

during 1849-1875, and Prof.

R.T.H. Griffith who was the first

and the last scholar to have

translated Rigveda (as compiled

in Sayan's commentaries) in

English. Prof. Griffith had also

translated many hymns of

Samveda and Atharveda in

English verse form during his

tenure (1861-1878) as the Principal

of the Govt. Sanskrit College

Varanasi. Detailed bibliography

of the commentaries on Vedas and

related scriptures by the Indian

and modern scholars till the late th20 Century A.D. are presented in

[1, 2].

Sagacious great personalities like

Lokmanya Balgangadhar Tilak

(c.f. Arctic Home in Vedas), Mr. T.

Paramshiv Iyer (c.f. “The Riks”),

Swami Dayanand Saraswati (c.f.

his commentaries on Rigveda and

vedic scriptures) have excellently

discussed the meanings of the

Vedic hymns and mantras with

respect to both the oriental and

western views and commentaries. 3Sri Aurobindo has analyzed the

mystic implications of the Vedic

hymns and mantras. Swami

Vivekanand has trenchantly

explained the knowledge of the

Vedas in new light for the modern

world. The commentaries by

Vedmurty Pandit Shriram 4-7Sharma Acharya are lucid and

enlightening and also provide

detailed background and scien-

tific and logical implications,

wherever necessary, for the

benefit of wider class of readers.

The spiritual depth, philosophy

and science of nature hidden in

the Vedas is revealed in the

scriptures derived from the Vedas

and related works. We shall

introduce the latter in brief here. The Vedic Scirptures:Overall the Vedic scriptures

(Arsha Vangmaya) consist of the 04

Vedas (Veda-Samhitas), around

20 Brahmanas and

Aranyakas, 06

Dharshanas, 108

Upanishads, 20 Smritis

and 18 Puranas. The

Brahmanas deal with

interpretation and

explanation of the

meanings of the mantras

of the Vedas. The

modern researchers

have cited only 12

Brahmanas and 06

Aranyakas. The major

“Brahmanas” derived

from the Rigveda are

Aitareya and Kaushitki;

those of Yajurveda are

Tattiriya from

Yajurveda's Krishna

branch and Shatpath

from the Shukla branch.

The “Brahmnas” of the

Kauthumiya branch of

Samaveda are -

Tandava, Shadvinsha,

Adbhut, Mantra and

Chhandogya; those of

the Jaiminiya branch are

Jaminiya Brahmana and

Jaminiya Upanishad

Brahmana. The

Brahmanas studied the

most in the modern

times include - the

Shatpath Brahmana,

Gopath Brahmana,

Shadvinsh Brahmana, to

name a few.

In the ancient times there

were five major

branches of the Rigveda

-Shakal, Vashkal,

Ashwalayan, Shakhaya

n and Mandukya; later

on these were expanded

into twenty-seven. The

most comprehensive

collection (Samhita) of

Rigveda has 10 manda-

las, 85 anuvaks and

10589 mantras and

hymns. The Yajurveda

has two major parts -

Krishna and Shukla; the

known branches of

Krishna Yajurveda are -

Tattiriya, Maitrayani

and Katha; and those of

Shukla Yajurveda are

Kanva and Vajasaneya.

The recognized

branches of the

Samaveda are

Kauthumiya, Jaiminiya

and Ranayaniya. The

Yajurveda mainly

contains yajuÌa (non-

verse or prose type)

mantras; the s³ma or

musical element is

specificity of the

mantras of Samaveda;

Atharvaña is the charac-

teristic of the mantras of

the Atharvana.

The nature of Aranyakas

lies in between the

Brahmanas and the

Upanaishads; apart

from the analysis of the

meaning and symbolic

implications of the Veda mantras,

they also contain some elements

of spiritual philosophy. The major

Aranyakas of Rig and Yajurveda

are also by the same name as their

Brahmanas. Those of the

Samaveda are Jaiminyopanishad

and Chhandogya Aranyakas.

There is no mention of any

Brahmna or Aranyaka of the

Atharveda.

The six Darshanas contain the

entirety of the Philosophies of

human life - its divine dimen-

sions, dignified culture and

glorious progress. These are

namely - the Yoga Darshan,

Nyaya Darshan, Sankhya

Darshan, Vaishaishik Darshan,

Mimansa Darshan and the Vedant

Darshan. The Upanishads

present highest kind of spiritual

knowledge and preeminent

science of evolution of conscious-

ness. Among the Upanishads for

which extensively scholastic

studies and commentaries by

sagacious talents like Adi

Shankaracharya and

Ramanujacharya are available till

date, the principal ones are -- the

Ishavasya Upanishad,

Kenopanishad, Kathopanishad,

Prashnopanishad, Kaushitaki

Upanishad, Mundokopanishad,

Mandukya Upanishad, Taittiriya

Upanishad, Aitareya Upanishad,

C h h a n d o g y o p a n i s h a d ,

Vrahadaranyakopanishad and

Shwetashwara Upanishad.

Suryopanishad and

Nrasinhatapini Upanishad are

also referred by the modern

scholars of Vedic literature.

References:

1. Jayaswal Dr. Arun Kumar:

Vedic Sanskriti Ke Vividha

Ayam. Lalit Prakashan, New

Delhi. 2000.2. Sharma Bhavna: Vedic Srishti

Vigyan. Amar Granth

Publications, Delhi. 2002.3. Sri Aurobindo: The Secrets of

the Veda (On the Veda - Part I).

Aurobindo Ashram,

Pondicherry. 19564. Acharya Pt. Shriram Sharma &

Smt. Bhagavati Devi Sharma

(ed): RigVed Samhita, Vol. I-IV.

Brahmvarchas Shantikunj,

Hardwar (India). 1994.5. Acharya Pt. Shriram Sharma

& Smt. Bhagavati Devi

Sharma (ed): SamVed Samhita.

Brahmvarchas Shantikunj,

Hardwar (India). 1994.6. Acharya Pt. Shriram Sharma

& Smt. Bhagavati Devi

Sharma (ed): YajurVed

Samhita. Brahmvarchas

Shantikunj, Hardwar (India).

1995.7. Acharya Pt. Shriram Sharma

& Smt. Bhagavati Devi

Sharma (ed): AtharvaVed

Samhita, Vol. I-II.

Brahmvarchas Shantikunj,

Hardwar (India). 1995.

(Series to be continued)

May-June 2005May-June 200538 39

A.D.) had done a great service to

the masses by writing the com-

mentaries on all the four Veda

Samhitas in modern Sanskrit

language with explanations

within the reach of most scholars.

(It many also be noted that his is

the oldest available commentary

on the Atharveda).

But he covered only the ritualistic

(karmak³ñÃa) part of the interpre-

tations of Vedic teachings. As his

work served like a yardstick for

most of the European (or Western

in general) scholars on commen-

taries on parts of some Veda-

Samhitas and Vedic scriptures,

they got a narrow and incomplete

view of the Vedas. Many of their

works are compiled in the series of

volumes on “Sacred Books of the

East - Vedic Hymns”. Noted

among the western commentators

are Prof. Maxmuller, who had

meticulously studied Sanskrit and

Sayan's commentaries and gotten

the first volume of Rigveda

written in Devanagari script

during 1849-1875, and Prof.

R.T.H. Griffith who was the first

and the last scholar to have

translated Rigveda (as compiled

in Sayan's commentaries) in

English. Prof. Griffith had also

translated many hymns of

Samveda and Atharveda in

English verse form during his

tenure (1861-1878) as the Principal

of the Govt. Sanskrit College

Varanasi. Detailed bibliography

of the commentaries on Vedas and

related scriptures by the Indian

and modern scholars till the late th20 Century A.D. are presented in

[1, 2].

Sagacious great personalities like

Lokmanya Balgangadhar Tilak

(c.f. Arctic Home in Vedas), Mr. T.

Paramshiv Iyer (c.f. “The Riks”),

Swami Dayanand Saraswati (c.f.

his commentaries on Rigveda and

vedic scriptures) have excellently

discussed the meanings of the

Vedic hymns and mantras with

respect to both the oriental and

western views and commentaries. 3Sri Aurobindo has analyzed the

mystic implications of the Vedic

hymns and mantras. Swami

Vivekanand has trenchantly

explained the knowledge of the

Vedas in new light for the modern

world. The commentaries by

Vedmurty Pandit Shriram 4-7Sharma Acharya are lucid and

enlightening and also provide

detailed background and scien-

tific and logical implications,

wherever necessary, for the

benefit of wider class of readers.

The spiritual depth, philosophy

and science of nature hidden in

the Vedas is revealed in the

scriptures derived from the Vedas

and related works. We shall

introduce the latter in brief here. The Vedic Scirptures:Overall the Vedic scriptures

(Arsha Vangmaya) consist of the 04

Vedas (Veda-Samhitas), around

20 Brahmanas and

Aranyakas, 06

Dharshanas, 108

Upanishads, 20 Smritis

and 18 Puranas. The

Brahmanas deal with

interpretation and

explanation of the

meanings of the mantras

of the Vedas. The

modern researchers

have cited only 12

Brahmanas and 06

Aranyakas. The major

“Brahmanas” derived

from the Rigveda are

Aitareya and Kaushitki;

those of Yajurveda are

Tattiriya from

Yajurveda's Krishna

branch and Shatpath

from the Shukla branch.

The “Brahmnas” of the

Kauthumiya branch of

Samaveda are -

Tandava, Shadvinsha,

Adbhut, Mantra and

Chhandogya; those of

the Jaiminiya branch are

Jaminiya Brahmana and

Jaminiya Upanishad

Brahmana. The

Brahmanas studied the

most in the modern

times include - the

Shatpath Brahmana,

Gopath Brahmana,

Shadvinsh Brahmana, to

name a few.

In the ancient times there

were five major

branches of the Rigveda

-Shakal, Vashkal,

Ashwalayan, Shakhaya

n and Mandukya; later

on these were expanded

into twenty-seven. The

most comprehensive

collection (Samhita) of

Rigveda has 10 manda-

las, 85 anuvaks and

10589 mantras and

hymns. The Yajurveda

has two major parts -

Krishna and Shukla; the

known branches of

Krishna Yajurveda are -

Tattiriya, Maitrayani

and Katha; and those of

Shukla Yajurveda are

Kanva and Vajasaneya.

The recognized

branches of the

Samaveda are

Kauthumiya, Jaiminiya

and Ranayaniya. The

Yajurveda mainly

contains yajuÌa (non-

verse or prose type)

mantras; the s³ma or

musical element is

specificity of the

mantras of Samaveda;

Atharvaña is the charac-

teristic of the mantras of

the Atharvana.

The nature of Aranyakas

lies in between the

Brahmanas and the

Upanaishads; apart

from the analysis of the

meaning and symbolic

implications of the Veda mantras,

they also contain some elements

of spiritual philosophy. The major

Aranyakas of Rig and Yajurveda

are also by the same name as their

Brahmanas. Those of the

Samaveda are Jaiminyopanishad

and Chhandogya Aranyakas.

There is no mention of any

Brahmna or Aranyaka of the

Atharveda.

The six Darshanas contain the

entirety of the Philosophies of

human life - its divine dimen-

sions, dignified culture and

glorious progress. These are

namely - the Yoga Darshan,

Nyaya Darshan, Sankhya

Darshan, Vaishaishik Darshan,

Mimansa Darshan and the Vedant

Darshan. The Upanishads

present highest kind of spiritual

knowledge and preeminent

science of evolution of conscious-

ness. Among the Upanishads for

which extensively scholastic

studies and commentaries by

sagacious talents like Adi

Shankaracharya and

Ramanujacharya are available till

date, the principal ones are -- the

Ishavasya Upanishad,

Kenopanishad, Kathopanishad,

Prashnopanishad, Kaushitaki

Upanishad, Mundokopanishad,

Mandukya Upanishad, Taittiriya

Upanishad, Aitareya Upanishad,

C h h a n d o g y o p a n i s h a d ,

Vrahadaranyakopanishad and

Shwetashwara Upanishad.

Suryopanishad and

Nrasinhatapini Upanishad are

also referred by the modern

scholars of Vedic literature.

References:

1. Jayaswal Dr. Arun Kumar:

Vedic Sanskriti Ke Vividha

Ayam. Lalit Prakashan, New

Delhi. 2000.2. Sharma Bhavna: Vedic Srishti

Vigyan. Amar Granth

Publications, Delhi. 2002.3. Sri Aurobindo: The Secrets of

the Veda (On the Veda - Part I).

Aurobindo Ashram,

Pondicherry. 19564. Acharya Pt. Shriram Sharma &

Smt. Bhagavati Devi Sharma

(ed): RigVed Samhita, Vol. I-IV.

Brahmvarchas Shantikunj,

Hardwar (India). 1994.5. Acharya Pt. Shriram Sharma

& Smt. Bhagavati Devi

Sharma (ed): SamVed Samhita.

Brahmvarchas Shantikunj,

Hardwar (India). 1994.6. Acharya Pt. Shriram Sharma

& Smt. Bhagavati Devi

Sharma (ed): YajurVed

Samhita. Brahmvarchas

Shantikunj, Hardwar (India).

1995.7. Acharya Pt. Shriram Sharma

& Smt. Bhagavati Devi

Sharma (ed): AtharvaVed

Samhita, Vol. I-II.

Brahmvarchas Shantikunj,

Hardwar (India). 1995.

(Series to be continued)

May-June 2005May-June 200540 41

!

!

!

!

!

!

!

Divine law can be summed up as the law of love

which governs this universe

The laws, which govern this universe, work for

good as soon as we obey them, and anything

contrary to these laws doesn't last long. That

which is out of harmony with universal law

contains within itself the seeds of its own

destruction.

In a mature society, society's laws would be in

harmony with divine law, but we live in an

immature world in which society's law is often

in flagrant disobedience to divine law.

It is up-to us to keep our lives steadfastly in

harmony with divine law, which is the same for

all of us. Only in so far as we remain in harmony

with divine law do good things come to us.

The good in every human life always makes it

possible for us to obey universal laws. We do

have free will about all this, and therefore how

soon we obey and thereby find harmony, both

within ourselves and within our world, is up to

us.

If your life is in harmony with your part in the

Life pattern, and if you are obedient to the laws,

which govern this universe, then life is full and

life is good but life is nevermore overcrowded. If

it is overcrowded, then you are doing more than

is right for you to do - more than is your job to do

in the total scheme of things.

This is the way of peace - overcome evil with

good, and falsehood with truth, and hatred with

love. The Golden Rule would do equally well.

These are laws governing human conduct,

which apply as rigidly as the law of gravity.

When we disregard the unchanging laws of

human conduct, chaos results. Through

obedience to these laws this world of ours will

enter a period of peace and richness of life beyond

our fondest dreams.

Trust the Law of Love. Since the universe

operates in accordance with the Law of Love, how

could you trust anything else?

The lesson of the way of love is that evil can only

be overcome by good. We don't need to reach out

and tear down the things that are evil because

nothing, which is contrary to the law of love, can

endure.

Evil can be helped to fade away more quickly if

we remain in obedience to the Law of Love - evil

must be overcome with good.

Never forget the transforming power of an act

done in love the vibration radiates on and on

forever.

The power of a kindly word, of a hand clasped in

the warmth of spiritual friendship, a simple

smile - these things lift the load of a weary and

troubled heart.

You can rejoice in the times you are called to be

an instrument through which God has been able

to express infinite love.

!

!

!

!

!

!

!

!

!

!

!

!

!

!

!

!

Every good thing you do, every good thing you

say, every good thought you think, vibrates on

and never ceases. The evil remains only until it is

overcome by the good, but the good remains

forever.

Just concentrate on thinking and living and

acting in harmony with God's laws and

inspiring others to do likewise.

Never think of any right effort as being fruitless.

All right effort bears fruit, whether we see the

results or not.

Be a sweet melody in the great orchestration,

instead of a discordant note. The medicine this

sick world needs is love. Hatred must be replaced

by love, and fear by faith that love will prevail.

People replace the spirit of the law with the letter

of the law and truth becomes distorted into

falsehood. If you desire confirmation of a truth, it

is best to seek it from within and not upon a

printed page.

One who takes the mystic approach receives

direct perceptions from within. This is the source

from which all truth came in the first place.

The contest in the world today is between the old

way of attempting to overcome evil with evil,

which with modern weapons would lead to

complete chaos, and the way of overcoming evil

with good, which would lead to a glorious and

mature life.

In order to help usher in the golden age we must

see the good in people. We must know it is there,

no matter how deeply it may be buried.

It is not through judgment that the good in

people can be reached, but through love and faith.

!

!

!

!

Pure love is a willingness to give without a

thought of receiving anything in return.

You can only expect to change one person

yourself. After you have changed yourself, your

example may inspire others to change

themselves.

From spiritual point of view, the best way to cope

with anything that is out of harmony is never to

fear it that gives power. Bring good influences to

bear upon it; make yourself a good example.

It takes quite a while for the living to catch up

with the believing, but of course it can. As we live

up to the highest light we have, more light is

given.

(With grateful acknowledgement to FRIENDS

OF PEACE PILGRIM)

Peace Pilgrim's WisdomOn Bringing Your Life into Harmony

Much sin prevails

in the world.

But is there any

lack of virtue either?

Why should

we not engage

our emotions in good

thoughts rather than sin,

hatred & evil?

May-June 2005May-June 200540 41

!

!

!

!

!

!

!

Divine law can be summed up as the law of love

which governs this universe

The laws, which govern this universe, work for

good as soon as we obey them, and anything

contrary to these laws doesn't last long. That

which is out of harmony with universal law

contains within itself the seeds of its own

destruction.

In a mature society, society's laws would be in

harmony with divine law, but we live in an

immature world in which society's law is often

in flagrant disobedience to divine law.

It is up-to us to keep our lives steadfastly in

harmony with divine law, which is the same for

all of us. Only in so far as we remain in harmony

with divine law do good things come to us.

The good in every human life always makes it

possible for us to obey universal laws. We do

have free will about all this, and therefore how

soon we obey and thereby find harmony, both

within ourselves and within our world, is up to

us.

If your life is in harmony with your part in the

Life pattern, and if you are obedient to the laws,

which govern this universe, then life is full and

life is good but life is nevermore overcrowded. If

it is overcrowded, then you are doing more than

is right for you to do - more than is your job to do

in the total scheme of things.

This is the way of peace - overcome evil with

good, and falsehood with truth, and hatred with

love. The Golden Rule would do equally well.

These are laws governing human conduct,

which apply as rigidly as the law of gravity.

When we disregard the unchanging laws of

human conduct, chaos results. Through

obedience to these laws this world of ours will

enter a period of peace and richness of life beyond

our fondest dreams.

Trust the Law of Love. Since the universe

operates in accordance with the Law of Love, how

could you trust anything else?

The lesson of the way of love is that evil can only

be overcome by good. We don't need to reach out

and tear down the things that are evil because

nothing, which is contrary to the law of love, can

endure.

Evil can be helped to fade away more quickly if

we remain in obedience to the Law of Love - evil

must be overcome with good.

Never forget the transforming power of an act

done in love the vibration radiates on and on

forever.

The power of a kindly word, of a hand clasped in

the warmth of spiritual friendship, a simple

smile - these things lift the load of a weary and

troubled heart.

You can rejoice in the times you are called to be

an instrument through which God has been able

to express infinite love.

!

!

!

!

!

!

!

!

!

!

!

!

!

!

!

!

Every good thing you do, every good thing you

say, every good thought you think, vibrates on

and never ceases. The evil remains only until it is

overcome by the good, but the good remains

forever.

Just concentrate on thinking and living and

acting in harmony with God's laws and

inspiring others to do likewise.

Never think of any right effort as being fruitless.

All right effort bears fruit, whether we see the

results or not.

Be a sweet melody in the great orchestration,

instead of a discordant note. The medicine this

sick world needs is love. Hatred must be replaced

by love, and fear by faith that love will prevail.

People replace the spirit of the law with the letter

of the law and truth becomes distorted into

falsehood. If you desire confirmation of a truth, it

is best to seek it from within and not upon a

printed page.

One who takes the mystic approach receives

direct perceptions from within. This is the source

from which all truth came in the first place.

The contest in the world today is between the old

way of attempting to overcome evil with evil,

which with modern weapons would lead to

complete chaos, and the way of overcoming evil

with good, which would lead to a glorious and

mature life.

In order to help usher in the golden age we must

see the good in people. We must know it is there,

no matter how deeply it may be buried.

It is not through judgment that the good in

people can be reached, but through love and faith.

!

!

!

!

Pure love is a willingness to give without a

thought of receiving anything in return.

You can only expect to change one person

yourself. After you have changed yourself, your

example may inspire others to change

themselves.

From spiritual point of view, the best way to cope

with anything that is out of harmony is never to

fear it that gives power. Bring good influences to

bear upon it; make yourself a good example.

It takes quite a while for the living to catch up

with the believing, but of course it can. As we live

up to the highest light we have, more light is

given.

(With grateful acknowledgement to FRIENDS

OF PEACE PILGRIM)

Peace Pilgrim's WisdomOn Bringing Your Life into Harmony

Much sin prevails

in the world.

But is there any

lack of virtue either?

Why should

we not engage

our emotions in good

thoughts rather than sin,

hatred & evil?

May-June 2005May-June 200542 43

was talking about the revival of

the ancient tradition of tºrthas I(revered places of pilgrimage).

Samarth Guru Ramdas had

established two thousands

Hanuman temples spread across

the whole of Maratha Land. These

were built as centres of mass

awakening and hence tºrthas in the

true sense. They served a great

purpose which is revered in

glowing words in the Indian

history of those times. We need

such efforts once again. The

necessity for moral, cultural and

spiritual uplifting of the people

has become exigent today.

Reviving the original system of

tºrthas is a promising solution in

my views. In an attempt to

resurrect this noble tradition and

keeping in mind today's circum-

stances, our mission has estab-

lished two tºrthas (two dh³ms) -

Gayatri Tapobhumi at Mathura

and Shantikunj at Hardwar: the

former for organization and the

latter for s³dhan³ and training.

Adi Shankarcharya had made

four dh³ms for revival of Vedic

glory. Our dh³ms are dedicated for

social, cultural, moral and spiri-

tual upliftment of mankind.

Associated with these there are

two thousand four hundred

Gayatri Shaktipithas spread in

different corners of India and

some more abroad. Like the

Hanuman temples of Guru

Ramdas, these Shaktipithas are

built to work as centres of mass

education. My vision and aspira-

tion is that these should become

Gayatri-Tirthas and generate

refined talents dedicated to

altruistic service, awakening of

righteous thinking among the

masses resulting in their moral-

cultural reformation. This is what

tºrthas are supposed to do. If you

have faith in pilgrimage, you

ought to visit and support the

growth of such tºrthas.

Does that mean that I am discour-

aging you form pilgrimage in the

conventional sense, which is more

popular today? No. You should

go for pilgrimage; it is good. But

tell me where are the "tºrthas "

today that could be the destina-

tion of a true pilgrim? I don't see

any. I find that the popular centres

of 'conventional' pilgrimage these

days have become more like

tourist spots. Sure, historic /

religious episodes / events are

associated with them; but no signs

or memories of the past

endeavors of their

founders are found to be

alive at those places.

There are no rishis or

Aranyaks there to guide

and enlighten the

devotees and aspirants

in their spiritual search.

How can then these

places be called tºrthas?

If you really have faith in

pilgrimage, you must do

one more thing. You

should endeavor

awakening the dead

traditions of tºrthas

where you go on in your

pilgrimage. You should

also participate and

support such attempts of

others whole-heartedly

and strengthen their

cause collectively. So

that tomorrow, if

someone asks you "What

is a tºrtha? Where is it?"

you can tell him about

tºrthas existing in reality

today. What we mostly

see today is that the

nominal tºrthas are

'equipped' with gor-

geous temples that have

only become sources of

livinghood for the

people associated with

their maintenance /

management. Many a

times these so-called

priests are seen fighting

for power and having

greater share in the

earnings of the temple

and what not…? The

dignity, peace, spiritual

ambience of real tºrthas,

is nowhere experienced

at these places. The

noble objectives and

activities of real tºrthas

are also missing there.

What sort of pilgrimage

and what type of tºrtha is

it, where you just have a

dip in a pond or a river,

throw some money (as

donation) have a sight of

an idol of some God,

fulfil some rituals, take a

round of the temple, that

is all! This is certainly not

a pilgrimage center or a

tºrtha in the true sense.

Dev-darshan and devo-

tional worship could

only be a part of it but the

real worth of pilgrimage

lies in immersing the

mind and the inner self

in the Gy³n-Ganga

(nectar spring of divine

knowledge) that flows in

a real tºrtha. Real tºrthas

bless the pilgrims with noble

inspirations, guidance, enlighten-

ment and elevation of thoughts

and emotions. Near total absence

of such vibrant tºrthas has forced

us to establish new tºrthas under

the banner of our Gayatri Pariwar

Mission. You should come

forward to help these tºrthas in

fulfilling their noble objectives.

You may also try to establish such

tºrthas (Gayatri Shaktipithas / Pragya

Mandals, etc) at some other places.

I would like every Gayatri-Tirtha

(Shaktipithas) to conduct training

programmes for upliftment of the

masses. Apart from s³dhan³

sessions, there should also be

specifically designed

programmes for literacy and

education of children, young men,

women, and the elderly who have

been deprived of proper school-

ing. There should be classes for

practice of yoga-³sanas and

pr³ñ³y³ms. Centres for natural

healing through Ayurvedic herbal

medicines (Jaú-b¿Úº Chikitsa

Kendras) should also be associ-

ated with these tºrthas. In the

evenings there should be inspir-

ing Kath³-v³chana activities in

which people are taught and

motivated to improve their lives

through storytelling. These may

also be supplemented with good

cultural programmes organized

around moral themes. The

Gayatri-Tirthas should motivate

collective efforts of the local

parijans and conduct constructive

programmes on multiple fronts of

social reformation and welfare.

Karyakart³s (voluntary teachers

and doctors etc) who will conduct

these activities will be trained in

Shantikunj.

When you go for a pilgrimage to a

real tºrtha, you will also pave the

path for many others to follow;

that means many others in your

contact would also go there - after

listening about your experiences -

to benefit from the vibrations and

activities there. If one wants to go

for pilgrimage, he should know

which and where are the real

tºrthas? Where to go? Whom to

meet? What to do there? If one

wants to go just for outing, one can

go anywhere. That way some

tourists go abroad. Some go for

holidays in the hill stations or to

mega-cities like Mumbai, Delhi,

Kolkata? Or may go to popular

tourist spots in Agara, Udaipur,

etc. So you may also go to the

popular dh³ms like many others

go. What difference does it make?

Those to whom it makes a differ-

ence must go to real tºrthas. The

tºrthas therefore need to be given

new life, or new tºrthas with

vibrant spiritual energy need to be

created.

We (Gayatri Pariwar Mission) have

humbly attempted to proceed in

this direction. You could also join

us to march ahead together with

us. We have put some efforts. You

Amrit VaniThe Purpose and Significance of Pilgrimage-II

(Translation of a discourse by Poojya Gurudev on "Tºrthasevan K³ Mahatva Aur Prayojan ":

Continued from the previous issue)

May-June 2005May-June 200542 43

was talking about the revival of

the ancient tradition of tºrthas I(revered places of pilgrimage).

Samarth Guru Ramdas had

established two thousands

Hanuman temples spread across

the whole of Maratha Land. These

were built as centres of mass

awakening and hence tºrthas in the

true sense. They served a great

purpose which is revered in

glowing words in the Indian

history of those times. We need

such efforts once again. The

necessity for moral, cultural and

spiritual uplifting of the people

has become exigent today.

Reviving the original system of

tºrthas is a promising solution in

my views. In an attempt to

resurrect this noble tradition and

keeping in mind today's circum-

stances, our mission has estab-

lished two tºrthas (two dh³ms) -

Gayatri Tapobhumi at Mathura

and Shantikunj at Hardwar: the

former for organization and the

latter for s³dhan³ and training.

Adi Shankarcharya had made

four dh³ms for revival of Vedic

glory. Our dh³ms are dedicated for

social, cultural, moral and spiri-

tual upliftment of mankind.

Associated with these there are

two thousand four hundred

Gayatri Shaktipithas spread in

different corners of India and

some more abroad. Like the

Hanuman temples of Guru

Ramdas, these Shaktipithas are

built to work as centres of mass

education. My vision and aspira-

tion is that these should become

Gayatri-Tirthas and generate

refined talents dedicated to

altruistic service, awakening of

righteous thinking among the

masses resulting in their moral-

cultural reformation. This is what

tºrthas are supposed to do. If you

have faith in pilgrimage, you

ought to visit and support the

growth of such tºrthas.

Does that mean that I am discour-

aging you form pilgrimage in the

conventional sense, which is more

popular today? No. You should

go for pilgrimage; it is good. But

tell me where are the "tºrthas "

today that could be the destina-

tion of a true pilgrim? I don't see

any. I find that the popular centres

of 'conventional' pilgrimage these

days have become more like

tourist spots. Sure, historic /

religious episodes / events are

associated with them; but no signs

or memories of the past

endeavors of their

founders are found to be

alive at those places.

There are no rishis or

Aranyaks there to guide

and enlighten the

devotees and aspirants

in their spiritual search.

How can then these

places be called tºrthas?

If you really have faith in

pilgrimage, you must do

one more thing. You

should endeavor

awakening the dead

traditions of tºrthas

where you go on in your

pilgrimage. You should

also participate and

support such attempts of

others whole-heartedly

and strengthen their

cause collectively. So

that tomorrow, if

someone asks you "What

is a tºrtha? Where is it?"

you can tell him about

tºrthas existing in reality

today. What we mostly

see today is that the

nominal tºrthas are

'equipped' with gor-

geous temples that have

only become sources of

livinghood for the

people associated with

their maintenance /

management. Many a

times these so-called

priests are seen fighting

for power and having

greater share in the

earnings of the temple

and what not…? The

dignity, peace, spiritual

ambience of real tºrthas,

is nowhere experienced

at these places. The

noble objectives and

activities of real tºrthas

are also missing there.

What sort of pilgrimage

and what type of tºrtha is

it, where you just have a

dip in a pond or a river,

throw some money (as

donation) have a sight of

an idol of some God,

fulfil some rituals, take a

round of the temple, that

is all! This is certainly not

a pilgrimage center or a

tºrtha in the true sense.

Dev-darshan and devo-

tional worship could

only be a part of it but the

real worth of pilgrimage

lies in immersing the

mind and the inner self

in the Gy³n-Ganga

(nectar spring of divine

knowledge) that flows in

a real tºrtha. Real tºrthas

bless the pilgrims with noble

inspirations, guidance, enlighten-

ment and elevation of thoughts

and emotions. Near total absence

of such vibrant tºrthas has forced

us to establish new tºrthas under

the banner of our Gayatri Pariwar

Mission. You should come

forward to help these tºrthas in

fulfilling their noble objectives.

You may also try to establish such

tºrthas (Gayatri Shaktipithas / Pragya

Mandals, etc) at some other places.

I would like every Gayatri-Tirtha

(Shaktipithas) to conduct training

programmes for upliftment of the

masses. Apart from s³dhan³

sessions, there should also be

specifically designed

programmes for literacy and

education of children, young men,

women, and the elderly who have

been deprived of proper school-

ing. There should be classes for

practice of yoga-³sanas and

pr³ñ³y³ms. Centres for natural

healing through Ayurvedic herbal

medicines (Jaú-b¿Úº Chikitsa

Kendras) should also be associ-

ated with these tºrthas. In the

evenings there should be inspir-

ing Kath³-v³chana activities in

which people are taught and

motivated to improve their lives

through storytelling. These may

also be supplemented with good

cultural programmes organized

around moral themes. The

Gayatri-Tirthas should motivate

collective efforts of the local

parijans and conduct constructive

programmes on multiple fronts of

social reformation and welfare.

Karyakart³s (voluntary teachers

and doctors etc) who will conduct

these activities will be trained in

Shantikunj.

When you go for a pilgrimage to a

real tºrtha, you will also pave the

path for many others to follow;

that means many others in your

contact would also go there - after

listening about your experiences -

to benefit from the vibrations and

activities there. If one wants to go

for pilgrimage, he should know

which and where are the real

tºrthas? Where to go? Whom to

meet? What to do there? If one

wants to go just for outing, one can

go anywhere. That way some

tourists go abroad. Some go for

holidays in the hill stations or to

mega-cities like Mumbai, Delhi,

Kolkata? Or may go to popular

tourist spots in Agara, Udaipur,

etc. So you may also go to the

popular dh³ms like many others

go. What difference does it make?

Those to whom it makes a differ-

ence must go to real tºrthas. The

tºrthas therefore need to be given

new life, or new tºrthas with

vibrant spiritual energy need to be

created.

We (Gayatri Pariwar Mission) have

humbly attempted to proceed in

this direction. You could also join

us to march ahead together with

us. We have put some efforts. You

Amrit VaniThe Purpose and Significance of Pilgrimage-II

(Translation of a discourse by Poojya Gurudev on "Tºrthasevan K³ Mahatva Aur Prayojan ":

Continued from the previous issue)

May-June 2005May-June 200544

may also cooperate in it, help in it.

Mandhata had provided all

resources for materialization of

Adi Shankaracharya's vision and

pledge of establishing the four

dh³ms. You may not be wealthy or

resourceful like Mandhata, but

you can certainly contribute

something - in terms of your time

and effort, for example, if you

have the will to build or to help

someone build or expand the real

tºrthas. You may not have money

but you can collect small dona-

tions from many of your neigh-

bors, your relatives and friends by

apprising them of the noble

purpose for which it will be used.

Guiding and helping others in

their true pilgrimage, is also a

great service. So if you can help

establishing or renovating real

tºrthas as Mandhata did, you must

do that wholeheartedly.

Queen Ahilyabai had renovated

temples in a big way. You should

also do something to help renova-

tion of the tºrthas. Not only

renovate the building or structure,

but more importantly to put life in

them; revive their original ener-

getic ambience. At Ahilyabai's

time there must have been life in

those temples, so only renovation

was sufficient. Now most of the

temples and the tºrtha-dh³ms are

almost dead. If there are no living

traces of the original, what will

one renovate? One will have to

construct a new one to serve the

same purpose. There is one more

way of reviving the lost tradition

of pilgrimage. Pr³yïchit - penance

and reparation to heal the past

sins - used to be an integral part of

pilgrimage in the ancient times.

So you may consider the troubles,

the hardships, the extra efforts

you would be required to bear

while contributing towards the

making or expansion of a true

tºrtha, as part of your pr³yaïchit.

There is one way of this process of

pr³yaïchit, which will also serve

the dual purpose of expiation and

altruistic service. We need

dedicated purohits and parivr³jaks

at the Gayatri Shaktipithas who

could enlighten, vibrate the

surroundings and awaken the

ambience, wherever they go. We

need such spiritually energized

(pr³ñav³na) s³dhakas devoted to

true knowledge, cultural renais-

sance and selfless service. Today it

is almost impossible to find such

parivr³jaks or purohits anywhere.

The same would be true in case of

the increasing numbers of our

Gayatri Shaktipithas. Most often,

what we can find is a 'Pandit' or

'Panda' type of volunteer who

could conduct regular p¿j³

(worship rituals) in the temple

and sing the devotional prayers

(³ratis). Getting volunteers to

maintain cleanliness or do

physical labor etc is not a problem

in the Shaktipithas. Scarcity is that

of dedicated s³dhaks. The Pandits

or Pandas and other

workers cannot generate

the awakening that is

required at a real tºrtha.

Creating an enlivened,

energized ambience of a

real tºrtha is not possible

for everyone. Pr³ñv³na

Parivr³jaks alone can

fulfill this task. We need

more and more of them.

This kalpa-s³dhan³ of

k³y³kalpa chikits³ aims at

chiseled refinement of

the participants and to

transform the true

s³dhakas among them

into Pr³ñv³na Parivr³jaks

- of whom I am talking

about. You all have come

here to participate in this

kalpa-s³dhan³ because

you have the seed, the

potential and the energy

of becoming such

elevated s³dhakas.

Otherwise, why would

you have come here?

Why would you have

chosen to bear the

hardship of the ascetic

training here? Most

often people don't go to

the shrines. If at all, they

would go there only to

get the free pras³d and

grace of God. Who likes

to starve in fasting or to

lose comforts? Who

finds time for service,

45

leaving aside his own

interests? But you have

gladly opted for the hard

way. You seem to have

been gifted with an

elevated life-force, an

aspiration for spiritual

quest, sincerity and

several other noble

qualities. If it is true,

then, after this s³dhan³,

the best place for you to

offer your services or to

proceed with your

pr³yaschit and spiritual

ascent is - a Shaktipitha,

where you will have an

opportunity to create a

lively, radiant ambience

of a tºrtha.

The term "Parivr³jak" is

used for someone who

keeps roaming from one

place to other to spread

the light of knowledge,

to offer his services for

the welfare of all living

beings, and to also

continue his/her search

for the ultimate Truth.

You can go to a

Shaktipeetha near your

present place of living,

dedicate your services,

your talents your efforts

there to generate

awakening, to motivate

the people and initiate

the activities of moral

and social upliftment.

You should also simulta-

neously continue your s³dhan³ of

further refinement and attain-

ment of true knowledge. This will

be an excellent accomplishment of

your pr³yaïchita. If you are

prepared and take a few steps

forward to do that, I would say -

you have fathomed the true

meaning and purpose of pilgrim-

age and have undertaken a

pilgrimage indeed.

What more you can do to revive

the preeminent glory of the Vedic

Culture of a tºrtha? It is my earnest

effort to expand this noble tradi-

tion in India and abroad. That is

what I initiated under the banner

of our mission. You may cooper-

ate in that. I am sure with your

support and cooperation, we will

be able to achieve great goals.

Then, the paeans of angelic

beatitudes of tºrthas and pilgrim-

age, as sung in the Shastric

scriptures, would become a reality

in our own times as well. Your

cooperation could be in both ways

-contributing your time and

efforts and donating your

resources as per your capacity, for

fulfilling this noble objective.

D³na-Puñya (charity and altruistic

service, auspicious work) is

described as essential compo-

nents of pilgrimage. That is why

there has been a tradition of

offering meals to the hermits

(Brahmin-bhoja), distributing alms

in the tºrtha and organizing

Bhagvat Katha, Kirtan, etc after

returning home from a pilgrim-

age. What is the best way of d³na?

In simplest terms it is the donation

of your time and efforts towards

enlightening welfare activities.

Those who cannot devote their

time may give monetary and other

resources. Those who can donate

both would be doubly blessed.

Those who cannot afford giving

monetary resources can collect it

from others in their contact. Those

who cannot give their time can

arrange to send some other

deserving volunteers; sometimes,

they could also make donations

for meeting the expenditure on

the board and lodging of Mission

volunteers visiting their area. This

way, each one of you can contrib-

ute to our mission of resurrecting

the dignity of pilgrimage and

associated moral and social

upliftment activities.

There are many parijans (mem-

bers) in our Gayatri Pariwar who

voluntarily donate their time,

talents and other potentials, but,

as they don't have any source of

income now, they need monetary

help for their own sustenance;

some also need partial or full

support for modest sustenance of

their families. There are some,

who have come with substantial

resources or support for a simple

living here at Shantikunj or in a

Shaktipeetha. But they are very few

in numbers. Limitations of

resources is one of the reasons that

despite having a large number of

May-June 2005May-June 200544

may also cooperate in it, help in it.

Mandhata had provided all

resources for materialization of

Adi Shankaracharya's vision and

pledge of establishing the four

dh³ms. You may not be wealthy or

resourceful like Mandhata, but

you can certainly contribute

something - in terms of your time

and effort, for example, if you

have the will to build or to help

someone build or expand the real

tºrthas. You may not have money

but you can collect small dona-

tions from many of your neigh-

bors, your relatives and friends by

apprising them of the noble

purpose for which it will be used.

Guiding and helping others in

their true pilgrimage, is also a

great service. So if you can help

establishing or renovating real

tºrthas as Mandhata did, you must

do that wholeheartedly.

Queen Ahilyabai had renovated

temples in a big way. You should

also do something to help renova-

tion of the tºrthas. Not only

renovate the building or structure,

but more importantly to put life in

them; revive their original ener-

getic ambience. At Ahilyabai's

time there must have been life in

those temples, so only renovation

was sufficient. Now most of the

temples and the tºrtha-dh³ms are

almost dead. If there are no living

traces of the original, what will

one renovate? One will have to

construct a new one to serve the

same purpose. There is one more

way of reviving the lost tradition

of pilgrimage. Pr³yïchit - penance

and reparation to heal the past

sins - used to be an integral part of

pilgrimage in the ancient times.

So you may consider the troubles,

the hardships, the extra efforts

you would be required to bear

while contributing towards the

making or expansion of a true

tºrtha, as part of your pr³yaïchit.

There is one way of this process of

pr³yaïchit, which will also serve

the dual purpose of expiation and

altruistic service. We need

dedicated purohits and parivr³jaks

at the Gayatri Shaktipithas who

could enlighten, vibrate the

surroundings and awaken the

ambience, wherever they go. We

need such spiritually energized

(pr³ñav³na) s³dhakas devoted to

true knowledge, cultural renais-

sance and selfless service. Today it

is almost impossible to find such

parivr³jaks or purohits anywhere.

The same would be true in case of

the increasing numbers of our

Gayatri Shaktipithas. Most often,

what we can find is a 'Pandit' or

'Panda' type of volunteer who

could conduct regular p¿j³

(worship rituals) in the temple

and sing the devotional prayers

(³ratis). Getting volunteers to

maintain cleanliness or do

physical labor etc is not a problem

in the Shaktipithas. Scarcity is that

of dedicated s³dhaks. The Pandits

or Pandas and other

workers cannot generate

the awakening that is

required at a real tºrtha.

Creating an enlivened,

energized ambience of a

real tºrtha is not possible

for everyone. Pr³ñv³na

Parivr³jaks alone can

fulfill this task. We need

more and more of them.

This kalpa-s³dhan³ of

k³y³kalpa chikits³ aims at

chiseled refinement of

the participants and to

transform the true

s³dhakas among them

into Pr³ñv³na Parivr³jaks

- of whom I am talking

about. You all have come

here to participate in this

kalpa-s³dhan³ because

you have the seed, the

potential and the energy

of becoming such

elevated s³dhakas.

Otherwise, why would

you have come here?

Why would you have

chosen to bear the

hardship of the ascetic

training here? Most

often people don't go to

the shrines. If at all, they

would go there only to

get the free pras³d and

grace of God. Who likes

to starve in fasting or to

lose comforts? Who

finds time for service,

45

leaving aside his own

interests? But you have

gladly opted for the hard

way. You seem to have

been gifted with an

elevated life-force, an

aspiration for spiritual

quest, sincerity and

several other noble

qualities. If it is true,

then, after this s³dhan³,

the best place for you to

offer your services or to

proceed with your

pr³yaschit and spiritual

ascent is - a Shaktipitha,

where you will have an

opportunity to create a

lively, radiant ambience

of a tºrtha.

The term "Parivr³jak" is

used for someone who

keeps roaming from one

place to other to spread

the light of knowledge,

to offer his services for

the welfare of all living

beings, and to also

continue his/her search

for the ultimate Truth.

You can go to a

Shaktipeetha near your

present place of living,

dedicate your services,

your talents your efforts

there to generate

awakening, to motivate

the people and initiate

the activities of moral

and social upliftment.

You should also simulta-

neously continue your s³dhan³ of

further refinement and attain-

ment of true knowledge. This will

be an excellent accomplishment of

your pr³yaïchita. If you are

prepared and take a few steps

forward to do that, I would say -

you have fathomed the true

meaning and purpose of pilgrim-

age and have undertaken a

pilgrimage indeed.

What more you can do to revive

the preeminent glory of the Vedic

Culture of a tºrtha? It is my earnest

effort to expand this noble tradi-

tion in India and abroad. That is

what I initiated under the banner

of our mission. You may cooper-

ate in that. I am sure with your

support and cooperation, we will

be able to achieve great goals.

Then, the paeans of angelic

beatitudes of tºrthas and pilgrim-

age, as sung in the Shastric

scriptures, would become a reality

in our own times as well. Your

cooperation could be in both ways

-contributing your time and

efforts and donating your

resources as per your capacity, for

fulfilling this noble objective.

D³na-Puñya (charity and altruistic

service, auspicious work) is

described as essential compo-

nents of pilgrimage. That is why

there has been a tradition of

offering meals to the hermits

(Brahmin-bhoja), distributing alms

in the tºrtha and organizing

Bhagvat Katha, Kirtan, etc after

returning home from a pilgrim-

age. What is the best way of d³na?

In simplest terms it is the donation

of your time and efforts towards

enlightening welfare activities.

Those who cannot devote their

time may give monetary and other

resources. Those who can donate

both would be doubly blessed.

Those who cannot afford giving

monetary resources can collect it

from others in their contact. Those

who cannot give their time can

arrange to send some other

deserving volunteers; sometimes,

they could also make donations

for meeting the expenditure on

the board and lodging of Mission

volunteers visiting their area. This

way, each one of you can contrib-

ute to our mission of resurrecting

the dignity of pilgrimage and

associated moral and social

upliftment activities.

There are many parijans (mem-

bers) in our Gayatri Pariwar who

voluntarily donate their time,

talents and other potentials, but,

as they don't have any source of

income now, they need monetary

help for their own sustenance;

some also need partial or full

support for modest sustenance of

their families. There are some,

who have come with substantial

resources or support for a simple

living here at Shantikunj or in a

Shaktipeetha. But they are very few

in numbers. Limitations of

resources is one of the reasons that

despite having a large number of

May-June 2005May-June 200546 47

able, social workers in our mission

who have volunteered to give

their services and sacrifice their

time, we are not able to accommo-

date them. Monetary support

from those who appreciate great

aims of the mission, who feel for it

and know its authenticity - is

required to expand the number of

dedicated talents who would be

the torchbearers of this divine

mission. If you cut some of your

expenses and comforts, you can

easily contribute towards meeting

the bare minimum necessities of

these true devotees, who donate

their entire life for selfless service

and enlightenment of others.

What could be a better mode of

pr³yaïchita and Brahmin-bhoja in

your life-pilgrimage?

I would like to stress that worship-

ing in specific shrines, taking a

plunge into specific rivers or

ponds, or drinking panch³mrita

(oblation ritual) are not essential

requisites of a true pilgrimage.

You should try to see and under-

stand the truth of pilgrimage and

come forward to perform your

duties as a pilgrim. Cultivate

some generosity, think of offering

your services to the human

society. Think of inner refinement.

March ahead to accomplish what

is necessary for a true

pilgrimage. You cannot

expect the divine

beatitudes of pilgrimage

without completing the

process of pr³yaïchita. I

have shown you the

path. It is upto you to

follow it and attain all

that a true pilgrim

deserves to be blessed

with.

||OM SHANTI||

(1) Blessed are they who understand That Life is One. Its “forms” do come and go: But Life itself floweth on! .............................................RIGHT VIEW (Samyak drishti)

(2) Blessed are they who resolveThat they will build the strengthTo lessen suffering and painAnd attain to Wisdom pure! ........................................RIGHT RESOLVE(Samyak sankalpa)

(3) Blessed are they who speakIn sympathy and gently to all,Who do away with bitter wordsAnd never speak in anger or in hate!..........................RIGHT SPEECH (Samyak vak)

(4) Blessed are they who rightly actand put away all thought of gain,Who know that motive is the deedAnd who, renouncing power, are pure, indeed!.......RIGHT EFFORT (Samyak Prayatna)

(5) Blessed are they who earnTheir daily bread in such a wayThat brings not hurt nor painTo living creatures on the Earth! .................................RIGHT LIVELIHOOD (Samyak ajiva)

(6) Blessed are they who castOut ill-will and pride in daily lifeAnd act obedient to the LawIn sympathy and love! ..................................................RIGHT ACTION (Samyak karmanta)

(7) Blessed are they who walk the Way,Aware by night and day that life is sacred still!They strive for Peace: and ever before them shineThe noble Truths of life!................................................RIGHT MINDFULNESS (Samyak smriti)

(8) Blessed are they who meditateIn silent joy and see how rich, indeed,Is the life of compassion, Service, Love!Radiant as the Lamp of Light is such a life! ...............RIGHT CONCENTRATION

(Samyak Samadhi)

Thus taught the Blessed One, moving from town to town and village to village, teaching men and women the Way of Deliverance the Way of Peace, Compassion and Illumination.

(In Beatitudes)The “Noble Eight-fold Path” of the Buddha

There once lived a wicked prince. One day he was swept away by floodwaters.

No one came to his rescue. A log was drifting in the river. A snake and a rat had

stationed themselves on it to escape drowning. The prince, too, chanced to get hold of

the log and he began swimming with its aid.

A hermit lived on the bank of the river. When he saw the three marooned

creatures, he jumped into the water and brought the floating log ashore. He took the

three to his hut. They were shivering with cold. The hermit kindled a fire fed them and,

when they had regained strength, bade them farewell. The snake expressed his

gratitude thus: “I will be living nearby and will occasionally drop in to see you. I have

some wealth which I will give to you as and when you need it”.

The rat said: “ You have saved my life. I will henceforth look after your fuel

needs. I will cut twigs from the trees and keep piling them near your hut”.

The prince was most ungrateful. He took offence at not having been accorded

due respect and treatment. He got the hermit's hut uprooted and thrown away.

May-June 2005May-June 200546 47

able, social workers in our mission

who have volunteered to give

their services and sacrifice their

time, we are not able to accommo-

date them. Monetary support

from those who appreciate great

aims of the mission, who feel for it

and know its authenticity - is

required to expand the number of

dedicated talents who would be

the torchbearers of this divine

mission. If you cut some of your

expenses and comforts, you can

easily contribute towards meeting

the bare minimum necessities of

these true devotees, who donate

their entire life for selfless service

and enlightenment of others.

What could be a better mode of

pr³yaïchita and Brahmin-bhoja in

your life-pilgrimage?

I would like to stress that worship-

ing in specific shrines, taking a

plunge into specific rivers or

ponds, or drinking panch³mrita

(oblation ritual) are not essential

requisites of a true pilgrimage.

You should try to see and under-

stand the truth of pilgrimage and

come forward to perform your

duties as a pilgrim. Cultivate

some generosity, think of offering

your services to the human

society. Think of inner refinement.

March ahead to accomplish what

is necessary for a true

pilgrimage. You cannot

expect the divine

beatitudes of pilgrimage

without completing the

process of pr³yaïchita. I

have shown you the

path. It is upto you to

follow it and attain all

that a true pilgrim

deserves to be blessed

with.

||OM SHANTI||

(1) Blessed are they who understand That Life is One. Its “forms” do come and go: But Life itself floweth on! .............................................RIGHT VIEW (Samyak drishti)

(2) Blessed are they who resolveThat they will build the strengthTo lessen suffering and painAnd attain to Wisdom pure! ........................................RIGHT RESOLVE(Samyak sankalpa)

(3) Blessed are they who speakIn sympathy and gently to all,Who do away with bitter wordsAnd never speak in anger or in hate!..........................RIGHT SPEECH (Samyak vak)

(4) Blessed are they who rightly actand put away all thought of gain,Who know that motive is the deedAnd who, renouncing power, are pure, indeed!.......RIGHT EFFORT (Samyak Prayatna)

(5) Blessed are they who earnTheir daily bread in such a wayThat brings not hurt nor painTo living creatures on the Earth! .................................RIGHT LIVELIHOOD (Samyak ajiva)

(6) Blessed are they who castOut ill-will and pride in daily lifeAnd act obedient to the LawIn sympathy and love! ..................................................RIGHT ACTION (Samyak karmanta)

(7) Blessed are they who walk the Way,Aware by night and day that life is sacred still!They strive for Peace: and ever before them shineThe noble Truths of life!................................................RIGHT MINDFULNESS (Samyak smriti)

(8) Blessed are they who meditateIn silent joy and see how rich, indeed,Is the life of compassion, Service, Love!Radiant as the Lamp of Light is such a life! ...............RIGHT CONCENTRATION

(Samyak Samadhi)

Thus taught the Blessed One, moving from town to town and village to village, teaching men and women the Way of Deliverance the Way of Peace, Compassion and Illumination.

(In Beatitudes)The “Noble Eight-fold Path” of the Buddha

There once lived a wicked prince. One day he was swept away by floodwaters.

No one came to his rescue. A log was drifting in the river. A snake and a rat had

stationed themselves on it to escape drowning. The prince, too, chanced to get hold of

the log and he began swimming with its aid.

A hermit lived on the bank of the river. When he saw the three marooned

creatures, he jumped into the water and brought the floating log ashore. He took the

three to his hut. They were shivering with cold. The hermit kindled a fire fed them and,

when they had regained strength, bade them farewell. The snake expressed his

gratitude thus: “I will be living nearby and will occasionally drop in to see you. I have

some wealth which I will give to you as and when you need it”.

The rat said: “ You have saved my life. I will henceforth look after your fuel

needs. I will cut twigs from the trees and keep piling them near your hut”.

The prince was most ungrateful. He took offence at not having been accorded

due respect and treatment. He got the hermit's hut uprooted and thrown away.

May-June 2005May-June 200548 49

his creation when seen with subtle eyes appears as one composite whole. All the T

apparent divisions are limited to its gross aspect. At subtle level, the grand view is of essential oneness. All the important philosophies of the world accept this truth. The various organs of the nature encompass and reflect this diversity; in reality, they are all linked together in one transcendental identity.

Various organs of the body are not similar. Hands, feet, ears, eyes, nose and other organs differ from one another not only in shape and construction but also in their respective functions. But in spite of these differences their objective is common; to keep the body healthy and in proper balance. This scheme is essential

for an all round development of the body. But if on the basis of these visible differences, one were to conclude that these organs are mutually exclusive and each one has a completely independent existence, it would be a grave error of judgment. It is this principle of cooperation and coordination that maintains the balance in nature. The sun, the moon, the stars, the earth, the mountains and rivers all function in perfect synchronization and play their parts in maintaining the srasti-chakra (the cosmic order). Superficially, there is no visible commonality in their shapes, sizes or functions. But in this apparent diversity there lies the subterranean fact that they are all co-participants in the grand common venture of keeping the whole creation in equilibrium.

They all perform their assigned duties diligently and tirelessly. Imbalance arises only when there is a desire to dominate and monopolize. Often minor planets like asteroids and meteorites break out of their designated orbits and assert their independent status. This narrow selfishness does them no good; rather they collide and break into tiny fragments. The finely balanced continuum of this vast creation works on the principle of cooperation and co-ordination. All objects, sentient or insentient, are unified together by a

common thread running through them. This common thread is the supreme consciousness, which flows in both. The insentient nature derives its beauty and energy from it. The sentient and animate world is lightened by it.

Human beings differ from one another with respect to their nature, behavior and action. This variation is essential for their individual and collective advancement. But it is not the ultimate 'Truth', which is the presence of the same

Amidst Diversity,

Unity is the Truth

The fables of Aesop are known everywhere. The life of Aesop, a slave, took a significant turn after an event. The feudal lord, in whose bondage Aesop was, lost a bet against another lord. Consequently, the losing lord was asked to undergo a very peculiar punishment announced under the influence of liquor. He had to drink the entire water of the sea. This was simply impossible. But history records many instances of eccentrics and drunkards trying to assert their authority through quaint orders and deeds. Seeing his master perturbed Aesop offered 'If you permit I can show a way out.' The master promised to free Aesop from bondage if the latter could extricate him from this dilemma.

In the evening, the assembly convened. Everybody went to the seacoast. The term of the bet was read out and Aesop's master was asked to drink the whole water of the sea. At that moment Aesop intervened, - “If you people first stop the flow of rivers continuously running into the sea for a brief time, my master will drink up the whole water in a jiffy.” All were at a loss at this clever proposition of Aesop. Terming his words as full of wisdom Aesop elaborated: Human life, too, is like this. It is engaged in a rat race as long as the desires keep on being fulfilled. If the rivers of desires were stopped from flowing into the sea of human mind, the desire-fed human mind would automatically dry up in due course.

Aesop became a free man. From then on he emerged into his new incarnation of a fable teller. Today he occupies an important place in the pantheon of great short-story tellers of the world.

Supreme consciousness in all. When this fact is forgotten and superficial differences are taken to be the truth, conflicts arise. Narrow and selfish feelings grow. One begins to think in terms of 'mine' and 'yours'. The reality of the fundamental oneness is completely lost sight of.

The differences that appear between one person and the other and among classes, groups and nations have only functional and utilitarian existence. In a social formation, not all persons do similar work. A farmer produces grains, a weaver weaves clothes, an artisan makes houses, a teacher teaches children and an officer performs administrative duties. All types of work are

needed. It is through this division of labor that the society progresses. If every one begins to produce grains, for example, other necessities of life would not be fulfilled. Order would turn to disorder. The wheel of social progress will stop moving.

All things in this Nature animate or inanimate, conscious or unconscious are threaded together into one grand unity. Everybody should internalize this truth and infuse his thought and conduct with the spirit of cooperation and sharing. Only by sensing the truth of this cosmic unity, would it be possible to enjoy the fruit of divine bliss.

A man ran away from his house, one night, leaving behind his wife and children in dire distress with the aim of attaining self-realization. He went to a saint and begged him to show the way to God realization. He narrated the story of his so-called renunciation as under :

'My wife was sound sleep at that time. Suddenly my child screamed and I thought that it would wake up my wife and then it would be difficult to leave the house; but my wife took and fondled the child and he became quiet. I left immediately. Sir, I do not want to get stuck in worldly attachments any more.'

The saint replied, 'Stupid man! God is in your own house and you have left him there. Go. Unless you serve him there, nothing will help you. First of all you disinterestedly take care of your family, Perform and fulfill all your householder's duties, then reflect on whether you have achieved your aim of self- fulfillment, while still selflessly performing your familial duties. Spirituality helps the brave ones and not the run-aways. Thus you can advance in your sadhana and achieve your aim while still remaining in your family. If you have to sacrifice at all, try to sacrifice all the attachments and webs of illusions that exist in your own self.'

The man understood the real situation. He immediately returned to his home, in order to practically perform his sadhana on the touch.

May-June 2005May-June 200548 49

his creation when seen with subtle eyes appears as one composite whole. All the T

apparent divisions are limited to its gross aspect. At subtle level, the grand view is of essential oneness. All the important philosophies of the world accept this truth. The various organs of the nature encompass and reflect this diversity; in reality, they are all linked together in one transcendental identity.

Various organs of the body are not similar. Hands, feet, ears, eyes, nose and other organs differ from one another not only in shape and construction but also in their respective functions. But in spite of these differences their objective is common; to keep the body healthy and in proper balance. This scheme is essential

for an all round development of the body. But if on the basis of these visible differences, one were to conclude that these organs are mutually exclusive and each one has a completely independent existence, it would be a grave error of judgment. It is this principle of cooperation and coordination that maintains the balance in nature. The sun, the moon, the stars, the earth, the mountains and rivers all function in perfect synchronization and play their parts in maintaining the srasti-chakra (the cosmic order). Superficially, there is no visible commonality in their shapes, sizes or functions. But in this apparent diversity there lies the subterranean fact that they are all co-participants in the grand common venture of keeping the whole creation in equilibrium.

They all perform their assigned duties diligently and tirelessly. Imbalance arises only when there is a desire to dominate and monopolize. Often minor planets like asteroids and meteorites break out of their designated orbits and assert their independent status. This narrow selfishness does them no good; rather they collide and break into tiny fragments. The finely balanced continuum of this vast creation works on the principle of cooperation and co-ordination. All objects, sentient or insentient, are unified together by a

common thread running through them. This common thread is the supreme consciousness, which flows in both. The insentient nature derives its beauty and energy from it. The sentient and animate world is lightened by it.

Human beings differ from one another with respect to their nature, behavior and action. This variation is essential for their individual and collective advancement. But it is not the ultimate 'Truth', which is the presence of the same

Amidst Diversity,

Unity is the Truth

The fables of Aesop are known everywhere. The life of Aesop, a slave, took a significant turn after an event. The feudal lord, in whose bondage Aesop was, lost a bet against another lord. Consequently, the losing lord was asked to undergo a very peculiar punishment announced under the influence of liquor. He had to drink the entire water of the sea. This was simply impossible. But history records many instances of eccentrics and drunkards trying to assert their authority through quaint orders and deeds. Seeing his master perturbed Aesop offered 'If you permit I can show a way out.' The master promised to free Aesop from bondage if the latter could extricate him from this dilemma.

In the evening, the assembly convened. Everybody went to the seacoast. The term of the bet was read out and Aesop's master was asked to drink the whole water of the sea. At that moment Aesop intervened, - “If you people first stop the flow of rivers continuously running into the sea for a brief time, my master will drink up the whole water in a jiffy.” All were at a loss at this clever proposition of Aesop. Terming his words as full of wisdom Aesop elaborated: Human life, too, is like this. It is engaged in a rat race as long as the desires keep on being fulfilled. If the rivers of desires were stopped from flowing into the sea of human mind, the desire-fed human mind would automatically dry up in due course.

Aesop became a free man. From then on he emerged into his new incarnation of a fable teller. Today he occupies an important place in the pantheon of great short-story tellers of the world.

Supreme consciousness in all. When this fact is forgotten and superficial differences are taken to be the truth, conflicts arise. Narrow and selfish feelings grow. One begins to think in terms of 'mine' and 'yours'. The reality of the fundamental oneness is completely lost sight of.

The differences that appear between one person and the other and among classes, groups and nations have only functional and utilitarian existence. In a social formation, not all persons do similar work. A farmer produces grains, a weaver weaves clothes, an artisan makes houses, a teacher teaches children and an officer performs administrative duties. All types of work are

needed. It is through this division of labor that the society progresses. If every one begins to produce grains, for example, other necessities of life would not be fulfilled. Order would turn to disorder. The wheel of social progress will stop moving.

All things in this Nature animate or inanimate, conscious or unconscious are threaded together into one grand unity. Everybody should internalize this truth and infuse his thought and conduct with the spirit of cooperation and sharing. Only by sensing the truth of this cosmic unity, would it be possible to enjoy the fruit of divine bliss.

A man ran away from his house, one night, leaving behind his wife and children in dire distress with the aim of attaining self-realization. He went to a saint and begged him to show the way to God realization. He narrated the story of his so-called renunciation as under :

'My wife was sound sleep at that time. Suddenly my child screamed and I thought that it would wake up my wife and then it would be difficult to leave the house; but my wife took and fondled the child and he became quiet. I left immediately. Sir, I do not want to get stuck in worldly attachments any more.'

The saint replied, 'Stupid man! God is in your own house and you have left him there. Go. Unless you serve him there, nothing will help you. First of all you disinterestedly take care of your family, Perform and fulfill all your householder's duties, then reflect on whether you have achieved your aim of self- fulfillment, while still selflessly performing your familial duties. Spirituality helps the brave ones and not the run-aways. Thus you can advance in your sadhana and achieve your aim while still remaining in your family. If you have to sacrifice at all, try to sacrifice all the attachments and webs of illusions that exist in your own self.'

The man understood the real situation. He immediately returned to his home, in order to practically perform his sadhana on the touch.

May-June 2005May-June 200550

I have in my hands two boxes,Which God gave me to hold.He said, “Put all your sorrows in the black box,And all your joys in the gold.”

I heeded His words, and in the two boxes,Both my joys and sorrows I stored.But though the gold became heavier each day,The black was as light as before.

With curiosity, I opened the black,I wanted to find out why,And I saw, in the base of the box, a hole,Which my sorrows had fallen out by.

I showed the hole to God, and mused,“I wonder where my sorrows could be!”He smiled a gentle smile and said,“My child, they're all here with me.”

I asked God, why He gave me the boxes,Why the gold and the black with a hole?“My child, the gold is for you to count your blessings,The black is for you to let go.”

Author Unknown

God's Boxes