Saturday, October 26, 2013

We Don't Require Leaders, We Require Creators

Outstanding persons are required for raising the level of the society and the country and for its progress in the right direction. Ordinary persons cannot bear this heavy burden. For this purpose, talented great men with leadership qualities are required. Only they are capable of giving good direction to the society. A person does not become an impressive leader merely by speeches from the dais - he has to perform certain deeds and discharge certain responsibilities.
To make the society progress, the leader himself has to be of pure character and raise the level of character of the society. In the absence of the above two, no society can go forward on the path of progress. A society can not exist without a leader and vice-versa, but to-day in every street - corner, we find a 'leader'. Just like the sudden flood of frogs during monsoon, we find the flood of 'leader' in our democracy to-day. To-day we are not able to get the fruits of democracy because the 'leaders' do not allow us to be at peace. Even when there is no problem, they create new and new problems and do not allow us even to breathe in peace.
One thing is certain and that is that the society's and country's uplift depends upon the leaders. If the leaders become corrupt, then the country heads towards downfall, therefore at least from the point of our own protection, we should select our leader after proper inquiry, scrutiny and investigation. The root of many of our troubles can be the wrong leaders chosen by us. Therefore the leader must be such who has the qualities of purity, friendliness, abnegation, truthfulness, remembering obligations and similar other qualities. The leader will be only that person who observes morality in conduct and makes others tread the path of morality. The leader is one who knows morality, which means the policy of going on the right path. One, who cannot enforce his morality with discipline, cannot be a leader.
One feels that the generation of selfless leaders which served the country selflessly with their talents has vanished. To-day the so-called leaders are found chattering away-like frogs suddenly coming out in the rain - in streets, hotels, bazaars and clubs, chewing betel-leaves and giving spirited speeches. They are getting their sustenance from some post or a shelter of some political party. The crowd of such leaders is increasing whereas the number of citizens in the real sense is decreasing. The intention of those persons will naturally be suspect when they say that nothing can be done without the authority of a post or power or money. Gandhi, Vinoba, Loknayak, Jaiprakash, Ishwarchandra, Raja Ram Mohan Rai and innumerable leaders like them remained miles away from any prestigious post and yet worked for society and culture. Thus the demand of the times is not for revolutionary leaders, but of such public teachers who involve themselves totally and work without rest for the effort of creating enlightenment in the public mind. Therefore it is the demand of the times that not leaders but creators are required.

Needless to say that this great work is not possible by selfish, greedy and power-hungry leaders but by sentimental creators who can be like the corner-stone or dissolve like the seed to sprout forth, and maintain their role for NavNirman (resurgence of a new era and order of goodness) and who have no personal ambition nor any desire for name and fame. For permanent benefit, inner peace and satisfaction, there cannot be any better Endeavour or worship than this for the society and the country. All of us must ask our leaders to be creative persons rather than leaders in name only and we must honor and support such creators only.

What is Gayatri?

Being the source of ultimate evolution and beatified salvation of Prana, the Adi Shakti is called Gayatri. The Vedic scripture "Aitareya Brahamana" describes this meaning as - "Gayan Trayate Sa Gayatri; (meaning - That, which protects the Gaya (Prana) if Gayatri). The scholarly as - "Shankarcharya Bhashya" further explains the meaning of Gayatri as - "Giyate Tatva Manaya Gayatri". (Meaning: the discerning, pure intellect Ritambhara Pragya), which unfolds the ultimate truth and absolute knowledge, is Gayatri.
Sadbuddhi - the enlightened intellect that enables prudent distinction between the truth and the false, the right and the wrong and guides the righteous decision making, is indeed a unique power, which proves to be superior and more beneficial than any other power or resource in the world. Wisdom or brilliance of mind trained and talented in worldly affairs might serve excellent achievements in materialistic developments. But the glittering success, haughty possessions and luxurious comforts attained thereby do not assure reduction of ego, jealousy, worries, tensions, and other complications; and on the contrary, often gravitate the burden of the untoward tendencies and problems in life. No wisdom, no intelligence - howsoever trenchant, soever or erudite it may be, can nurture real and viable progress with peace and joy if it is not endowed with Sadbuddhi.
The sharp intellect if deprived of Sadbuddhi turns out to be a negative talent in many respects. Such a power of mind may appear fascinating on several fronts and offer rapid materialistic gains and powers but it is also true that it steals the peace of mind and thereby encourages psychosomatic disorders and varieties of related problems. In extreme cases, it might trigger detrimental decline by accumulating egotist cruelty and immoral use of talents. The sharper such skilled minds, the greater would be the insidious effects. It thus appears better to have a dumb head than such Drubuddhi.
The divine light of Gayatri generates Sadbuddhi, which illuminates righteous intellect and inoculated virtuous and saintly tendencies. Every step guided by its inspiration is a forward move towards welfare, peace and happiness. The Sadbuddhi educed by the grace of Gayatri strengthens one's virtuous, talents, enlightens the Prana and gradually bestows greater success and glory in ideal direction. Durbuddhi, on the contrary weakens the vigor of Prana by draining it in untoward thoughts and activities driven by selfish passions and addictions. It plunges one's life deeper in the mire of ignorance, confusion, perversion and sins. Cravings, avarice, fear, ego and self-obsessive ambitions shield the inner light by Durbuddhi and eventually diminish the mental strength and talents too., thus leading to endless sufferings, sorrows and decline.
Gayatri is the savior force and pious light for those entrapped in the vicious cycle of Durbuddhi and evil instincts and those loosing the invaluable human life in shear ignorance. It kindles the spark of Sadbuddhi and thus provides a divine support, a courageous hope and liberates and saves the Prana of people from the smog of illusion and perversion. The path to righteous evolution opens up with the inspiration of Gayatri and the silver line of peace, progress and true joy begins to shine with soothing glow in the devotee's life.
Gayatri is not any mythological deity or imaginary power. Rather, it is the source of divine luminescence, the evolutionary impulse of thy will that is expressed in human self as Sadbuddhi and that enables enlightened progress and glorious accomplishment of life.

The spiritually illuminated acumen of the Rishis had found, while in the depths of their Sadbuddhi that the subliminal powers of Gayatri are active in the cosmic vibrations of Sabda (eternal sound). This realization was expressed by Rishi Vishwamitra in the unique Mantra of twenty-four specific symbols (syllables) associated with the corresponding currents of Sabda. This Mantra, being a representation and carrier of the sublime power of Gayatri - the eternal savior of Prana, is called the great Gayatri Mantra.

Yagya Therapy Increases Immunity and Vitality

Yagya is the main process of refining mind. It helps to protect us from the unhealthy environment. This process may increase our lower immune from its air. This is the special medicine for the increment of various types of disease, bacteria etc. In this context the main disease is known as AIDS. Yagya can prevent this also.
AIDS as well as low immunity disorder syndrome (LIDS) have posed unyielding challenges before the world today. As a result, a patient of these syndromes practically becomes host to any kind of disease. Even minor infections or diseases would continue to persist, aggravate and gradually weaken his body so much so that he might eventually die in few months unless due precautions in terms of careful diet, protection from all kinds of bacteria and viruses and from insect bites, and strict meditation under the guidance of specialist doctor are taken.
Bio-fluids being the carriers of the noxious HIV virus that causes these syndromes are spread through transfusion of infected blood and sexual intercourse with infected person. It is perhaps to prevent the chances of such pathetic health-hazards, that our sagacious ancestors - the rishis, had repeatedly cautioned (c.f. original texts of Ayurbeda, for instance) against undisciplined life-style. They had emphasized on prudent control of ahaar, (eating and drinking) and vihara (sensual pleasures).
Unfortunately, our life-style today is dominated by comforts and quick and easy pleasures. Most people are not even aware of the fact that their ahara-vihara decides the fate of their health. Experts too seem to be focused more on cure than prevention. Best laboratories the world-over are researching today to develop a vaccine to prevent the activation of the viruses that are the cause of AIDS or LIDS and to produce effective medicines to kill these or stop their growth. In spite of some encouraging steps, the goal is far from sight. Incorporation of complementary medicines therefore seems essential in the given circumstances, especially in the developing and highly populous countries like Nepal where significantly increasing the number of HIV-infected people or people suffering are among those deprived of medical facilities and are the ones living under highly infection-prone conditions.
Among the time-tested complementary therapies, Ayurveda has proved to be the best choice, as the Ayurvedic texts present powerful remedies against ojaksaya. The prescribed preparations are mostly rasa (+rasayanas), bhanma, avaleha, pake and ghrata and churna of selected herbs plant medicines. These preparations consists of - churna, (fine powder) of aswagandha, satavara, vidarikanda, giloya, numa, panchanga, tulasi, musali, akarakarna, mulahathi etc. avaleha of aswagandha and chyauanprasha, chopachimi paka, jivantadya ghrata, triphala ghrata, panchatikta ghrata, bhallataka rasayana, brahmi rasayansa, asavas of kaisora guggal, kanchanara guggal and sariva etc. dasamularista and combined bhasma of mercury and sulphur bhasmas of gold, cupper, yashad, naga, hartaal and kasisa, kalyana sundarabhra rasa, swarnabasant-malati rasa. These should be taken with zaharmohra pishti and prabal pisti.
Except the fine powders, all other preparations listed here required specific expertise. Only countable number of vaidyas (Ayurvedic doctors who follow original approach of this Vedic science) today would know the exact methods of preparations of bhasma and rasayanas. Moreover the methods of preparations require no use of machines and are so tedious that even under proper guidance of such Ayurveda experts hardly any herval pharma-lab would be able to produce these medicines in precise form. (Most of the terms used here are technical pertaining to original texts of Ayurveda. Therefore, English analogues are not available). Another major constraint is that the dosage, mode of consumption, necessary diet restrictions etc vary from patient to patient, depending upon the latter's natural constitution and the type and extent of the disease/syndrome. The treatment should thus proceed under adept guidance of an experienced vaidya.

However, Yagya-therapy does not require such constraints because only coarse powders of specific herbs/plant medicines - as listed underneath - are to be used in the special havan samagri. So any one who has ever participated in a havan or yagya, can do it without any difficulty or risk. The special havan samagri should be mixed with equal proportion of the common havan samagri. Little amounts of ghee (clarified butter) prepared from cow's milk, molasses, til (sesamum seed), barley and rice grains are also mixed in it. At least 24 ahutis (sacxrifices in the yagya-fire) of this preparation should be made with chanting of the Surya Gayatri mantra.

Thursday, October 24, 2013

Yagya Therapy (Composition of the mixtures)

This yagya experiment should be performed by the patient (s) twice a day _ once around the sunrise time and later little before the sunset time. Soon after the ahutis, the patient(s) should practice the deep breathing exercise of Pranakarsana pranayama for 15-20 minutes sitting at the same place. While exhaling one should feel as though all the weakness, viruses, bacteria and their harmful effects are being thrown out and are being eradicated by the yagya output. Inhalation (breathing in) should be accompanied with a sincere feeling that the vital spiritual energy and medicinal output generated by yagya is entering the body and being absorbed by its every component and elevating the ojas. Healthy persons may also participate in the same yagya, as sitting near the yagya-fire and breathing in the yagya treated air would benefit everyone.
For faster remedial effects the patients should also drink of the decoction of 5-6 teaspoons full of fine powder of the Ayurvedic medicines used in the preparation of the special havan samagri. The decoction should be prepared fresh in the morning. Some honey may be mixed in it if the patient finds the taste bitter. The patient should drink half of it empty stomach in the morning and remaining half around 4 pm. (Care should be taken to keep the decoction in cool condition so that it remains fresh till that time. Else, fresh decoction should be prepared for the second dose as well). The method of preparation of the decoction has been described in several articles of series on Ayurveda. If necessary readers may send their queries to or write to Manager, Shantikunj, Haridwar: 249411 India.
List of herbe/plant medicines used in the above referred special havan samagri: aswagandha, satavara, vidarikanda, giloya, nimachala, panchanga, syama tulasi, saphead, musali, kali musali, akarakaram mulahathi, bacha, saptaparni, chikrakchhala, sontha, kalimircha, pippali, anvala, haritika, baheda, haldim daruhaldi, punarnava, gorakhmundi, durva, jatamansi, brahmim jalanima, makhana, utangana, kalamegha, kutha, patola patra, indrayana mula, trayamana, kutakim ativala, bhui, talamakhana, kayaphala, kanchabija, bhunjataka, chirayata, khadriachhala, vidanga, motha, manijistha, devadaru, murva, indrajau, padmakha, gugala, tuvaraka bija, sala chhala, mesasrangim goksura, arjuna, palasa, pittapapada, chiraunji, sankhapuspi, rasna, padhata, jivaka, jivanti, chhoti kantakari, badi kantakari, arani, sonapatha, bharangim bilva, kadavi atisa.
All these should be well cleaned and dried before grinding. Equal amount of all these medicines is used except hadavi atisa, the amount of which should be one-fourth of that of the others. Doing yagya regularly at the same time, at the same place as described above would gradually enhance the ojas; on an average, within a month the patient will begin to regain the resistance and strength to counter the diseases. Following adequate disciplines of ahara and vihara, she/he will enjoy healthy and hearty life.

[Maa Sharadamani, the soul mate of Ramakrishna Paramhansa, used to run a separate satsanga (a congregation of women). The majority of women in it was of religious temperament and belonged to reputed families. A prostitute also started coming to the satsanga. This displeased the other women and they started insisting on the Mother (Sharamamani) not to let her join the satsanga. Maa replied with gravity - "Satsanga is the Holy Ganga. Its sanctity is not undermined even when fish and frogs dwell in it. Recognize the purifying potential of Satsanga and consider yourself equivalent to the waters of the Ganga".]

Medicinal Applications of Yagya

Amidst the fascinating achievements of the modern era of science and technology in improving our comfort levels, stress and pollution have posed the major challenge for man. The world is beginning to realize that the comforts provided to us by modern science and technology of not necessarily always make life easier. In fact, apart, form greater stress and tension, more unknown diseases, untold anxiety and fear is caused by the highly polluted environment and ecological imbalance. This has raised alarming call for rethinking and guiding the common life style. Yagya appears to be a boon of the ancient Nepalese sciences for achieving this purpose.
It is to be noted here that the traditional systems of treatment of physical diseases employ medicines which are mostly administered orally. They, therefore, produces effects only after they have been digested and absorbed into the system. Most part of the medicine taken orally is not utilized by the digestive system. Such medicines may also upset digestion seriously. The same is more or less true for medicines directly injected into the blood. They produce results quicker, but their advert side effects are often more pronounced. White corpuscles of the blood, and sometimes the reaction of the system to the sudden, massive and direct intrusion of foreign matter into the blood through injection prove most serious, and even fatal. In a Yagya, medicines and herbs are vaporized by offering them into the sacrificial fire, and they enter the human body in a gaseous form through the nose, lungs and the pores of the skin. This might be proved to be easiest, least taxing, least risky and most effective method of administering a medicine so as to reach every single cell of the body.
The possibilities of curing mental diseases by Yagya are even more alluring. Diagnosis and treatment of mental disorders is still in the infancy in the modern systems of treatment. There are neither well established diagnostic aids, not any recognized system of treatment of diseases like Neurosis, Psychosis, Schizophrenia, Depression, Tension, Melancholia, Mania, Hysteria, etc. On the other hand, psychosomatic diseases are even more rampant than physical diseases and they wreck the man more than the latter.
Manifestations of psychosomatic diseases except in extreme and advanced cases are not so apparent, and that may explain why enough attention has not been paid to them. The stress and strain of modern life, degradation of social behavior and fall in moral values all around are contributing to an alarming increase in psychosomatic diseases. Yagya might offer a solution to this serious problem as well.

The technique of Yagya for the treatment of physical and mental diseases does not comprise mere vaporization of the constituents or herbs to be employed, but various Samidhas are offered into the sacrificial fire of Yagya to create the desired effects. Research on all these aspects of Yagya is being conducted in the laboratory of Brahmvarchas. It might well lead to the development of a scientifically established Yagyopathy, which may find not only an honored but a leading place in other therapies of the world like Allopathy, Homeopathy, Chromopathy, Naturopathy etc. Looking to the high intellectual caliber and attainments of those who are engaged in research, Yagyopathy may come into being sooner than expected, and it may rank an unique achievement of the modern age.

Yuga Parivartan

In Gita's Chapter, little Vibhutiyog Lord Krishna has shown with examples, that He gives a special part of Himself in people with outstanding personalities. As such, just like animals, people too carry on their lives, but those who have special powers, special talents; only they can carry out important deeds. Therefore in sentimental creative campaigns like ushering in of a transformed new era, their presence is essential.
1.     Sentiment (Religion and spiritualism): People influenced by the ancientness and philosophy of religion are advised that for increasing the number of followers of their sect, they should not waste their energies in the enthusiasm for converting others to their religion. Our constant effort is for creating mutual tolerance and harmony among religions. Let them have their own forms, but let them be part of a world-religion and plan and use their influence for character-building and welfare and understand that the traditions are of little significance.
        The vast amount of money and manpower invested in religion and spiritualism as well as their influence should not be allowed for nurturing selfish and personal interests. The power of religion is equivalent to political power and its power should be used in creative directions. For this purpose the book "Yug Rishi Ka Adhyatma, Yug Rishi Ki Vani Mein" (The spiritualism of this era's savant in his own language) should be read.
2.     Education and literature: Religious education, moral education and education for creation of new ideal sentiments - these are complementary to purity of mind. Such education must be conducted at public level and not limited to the few. Similarly people have to take in their own hands the task of adult-education. Cleansed outlook, character formation in these difficult times, the innumerable problems for the formation of a good society and their solutions, creation of a tremendously powerful atmosphere for the good of the world-family - only the schools at the public level will be able to attain these purposes. If elders past the age of fifty years can be encouraged to work for public welfare, then a lot of work can be carried out in this direction.
        Literatures are being asked to use their pen in this direction. Poets have been asked to write fiery songs capable of rousing the people from their torpor. Story- writers can do the same through their stories. Journalists should start giving place to such writings in their papers and magazines. Money and talent-both are required for the publishing profession. Not only the writers, but also the publishers, when they join this field, then with their co-operation and harmony, some work will be done. People are to be directly and indirectly inspired in this direction. For detailed information the book "Awake O talent" should be read.
3.     Rousing the sentiments through performing arts: Let these schools promote highly inspiring songs, and during every occasion for celebrations, these songs should have priority, the booklets of fiery songs are available everywhere. Let the following be carried out everywhere: music meetings with the singing of Kirtans (hymns), lectures, chorus, action songs, dramas, dances etc and let them carry on the essential task of public welfare through entertainment. Publication of pictures by itself has become a big business. Calendars and pictures are sold in large numbers these days. if inspirational events can be printed in them, they will be of great help in molding the public-mind. Greater co-operation of picture-publishers is required for this purpose.
        More than the combined number of newspaper readers and radio-listeners is the number of cinema-goers. If this cinema industry is in the hands of discretionary and far-sighted people and if they use it for cleansing the public's mind and creating an appropriate atmosphere for ushering the new era, then the results can be astonishing. If the outlook of the people already in this industry can be changed and new people enter this industry with new investment and new zeal, then so much work can be done that it is difficult even to imagine at this stage.
4.     Science: The achievements of science are astounding. It has created a surprising increase in the facilities for man but it is also true that their misuse has caused untold harm. In the field of weapons-manufacture, gases, rays and atomic-weapons have caused the tragedy of putting the entire world at stake. If these discoveries and inventions are limited to creative purposes, their fruits can create heaven on earth. The biggest task before science is that it should harmonize with spiritualism and prove that the source of power does not lie in atomic power but in the power of the soul.
5.     Political power: Those have political power in their hands or will have in the coming days; they should forget narrow nationalism, or appeasing the people of their territories and think of peace and happiness in equal measure for the entire world.
        It is the task of governments to battle against immorality, exploitation, crime, bribery and corruption. They can also do quite a lot for removing unemployment, illness and poverty. For this purpose the selfishness and immorality which have taken deep roots in the bureaucrats, clerks and peons will have to be completely uprooted and thrown out. For this the voters in democratic countries will have to be specially explained their duties so that they become successful in electing worthy representatives for good government.
6.     Wealth: These days' talented people give the formost importance to money. There is no doubt about the power of money. There is no fault by itself in wealth; the fault lies in its misuse. Doubtless this wealth is to be condemned if it is used in luxury, in satisfying the ego, in hoarding and leaving behind in legacy for children and grandchildren. The coming days will witness a society based on equal distribution of wealth. When the society works on the basis of 'work to capacity and availability of means according to necessity', then not the individual but the society will have the right on wealth and there will be no rich or poor.

The flow of Yug Parivartan (transformation of the era) is going on according to divine inspiration. People co-operating in it will not be at a loss, but will benefit. Nobody should be anxious about losing one's money or investment. That will remain protected and more interest will be available from banks. At the same time, an opportunity presents itself for service to the people by which there will be endless extra-ordinary satisfaction.

Wednesday, October 23, 2013

Fulfilling Happy Married life

When one comes face to face with personal shortcomings during self-introspection, one must not feel dejected. One must strengthen these feelings ……
·         Like a brave soldier I am fighting this battle that would continue throughout lifetime.
·         All the bad samskaras my family members and I have acquired over countless previous births keep presenting obstacles in my path. Sometimes I err, sometimes they. Obstacles keep coming, but I would not let them discourage me.
·         I would fight all the difficulties I am faced with. When I trip and fall, I would not give up. I would get up again, shake off the dust and continue the fight.
·         I am walking the path of truth. I am a blissful soul and it is my duty to fight my and others' ill-tendencies and stop not till the victory is won.
·         I am true to my oath, my intent my sadhana and my ultimate goal
·         I shall continue to search for, identify and weed out all my faults, with the same fervor I started out with
The above mantra must be continuously contemplated upon along with assessment of success attained.
The above three great mantras; the fundamental tenets of Grahastha yoga, the oath of firmness, and the oath to fight the holy war against faults and shortcomings - must always resound at the core of a sadhak's mind keep him inspiring.
The ultimate objective of life is to make the individual soul unite with the Supreme Soul. To act for the good of all while forsaking individual selfish desires is the real spiritual endeavor (sadhana). There could be several different ways to pursue this sadhana in practical lives. Grahastha yoga is one such way. Sincere adoption of above guidelines of this yoga in practice will not only edify one's personal and family life but also contribute towards development of a better society.

Wife of the great philosopher Socrates was very ill-natured. His house was always crowded by his followers and visitors and she detested it. She scorned at guests instead of welcoming them.
One day the gathering was especially large and Socrates was delivering his discourse. His wife felt disturbed by the crowd and got angry. Filled with rage she went up to the balcony and started shouting at his followers angrily shouting them to go away from the house. Socrates signaled his followers not to listen to her and continued with his discourse. This enraged her even more and she started throwing dirty water on the gathering as well as hurling abuses at them.
Socrates did not lose his calm and instead remarked jokingly "Did you all see, till now, clouds were thundering and now it has started raining as well". The people in the gathering broke into laughter.

One of the qualities of great men is their ability to deal with ill-tempered people with gentle humor.

Experience of Gurudev

Spirituality (adhyatma), in simple terms, is a method of living an enlightened, fulfilling life. It is the science of evolution of consciousness, expansion of the narrow individual self into the omnipresent Supreme Self. Your sraddha, integrated with the focus of devotion, renders greatest support in following the ascetic disciplines of sadhana. Patience and sincerity are other prerequisites along this testing path. A spiritual seeker is altruistic in his attitude. He is happy and strong from within, because he knows that happiness or strength does not lie outside. I have tried to inculcate spirituality in my life. The supra-mental faculties and the spiritual attainments or siddhis, if any, you find in me are blessings of Mother Gayatri. From my side I have tried to perform the sadhana of twenty-four Mahapurascharanas of Gayatri Mantra for twenty-four years while eating only barley and buttermilk of cow and observing other ascetic disciplines as taught by my great guru in the Himalayas. All these years I did not know what the taste of wheat, fruits, sugar or salt is. I have tried to sincerely follow the guidance of my revered master. I have tried to live the life of a true Brahmin and a Saint. Who is a Brahmin? The one who lives for knowledge; the one who takes the least from others and gives the most to others. And who is a Saint? A saint's heart is full of love and compassion. It pulsates and pines to eliminate the pains of others.
True Saint and Brahmin are bigger than God. How? God listens to their prayers and comes to attend to their calls. You must have read in the Hoy Scriptures that Devarshi Narad has special privileges. You must have also read that Maharshi Shringi had performed Putreshthi Yagya in King Dasharath's palace. Lord Ram along with His vibutis Lakshman, Bhatat and Shatrughna - could not ignore his call and had to take birth as King Dasharath's sons, as per the objective of the yagya. Once a Brahmin had cursed King Pareekshita for the latter's misdeeds. In spite of best efforts by his mighty army to capture and destroy all snakes from their land, taking all precautions to protect the king, on the seventh day of the curse Pareekshita died of snakebite. Please remember, one does not become a Brahmin by birth. Sainthood does not reflect in one's satire or philosophical knowledge. The qualities of a Brahmin and Saint should lie in one's heart, character and conduct. You would deserve great boons of Mother Gayatri if you awaken the qualities of a Brahmin and a Saint hidden within your soul.
The upasana (japa and meditation) of Gayatri Mantra is like sowing the seed. Ascetic disciplines for self-refinement are like ploughing the land before sowing. But as you know, sowing the seed in a properly ploughed field is not enough. The farmer or the gardener also has to arrange for watering it and nurturing it with good soil. The sprout would also need adequate air and sunlight to gradually grow into a sapling and eventually into a blossoming tree. Similarly, your efforts of becoming a Saint and a Brahmin by transforming your attitudes, convictions, desires and goals would also be necessary for the fructification of your Gayatri Sadhana. A wonderful feature of Gayatri Mantra is that its japa with deep faith itself initiates your inner refinement and transformation and thus lends immense support in your efforts of becoming a Brahmin or a Saint.

A true Saint or Brahmin is never short of people's cooperation. He distributes and gets multifold love and respect in return. Look at Mahatma Gandhi's life. Whole nation was behind him. What was his force of attraction? The achievements of our mission (Gayatri Pariwar) are also visible before you. From where did all this come? I never had to ask for anything. Divine grace showers itself upon me from all directions in the form of people's love and voluntary cooperation. Who made such a grand organization of millions of devotees that continues to expand beyond the wildest expectations?

The Blissful Self Within

Just as a thread with a few ragged fibers will not pass through the eye of a needle, so a mind with even a single attachment to the external world cannot realize the self within. But when all desires and distractions are burnt in the fire of yearning, when all egoistic feelings of "I" and "mine" dissolve in the intense concentration on the Beloved - the mind becomes so finely-pointed on the infinite that it disappears - and one plunges instantaneously into the dazzling brilliance of the innermost self.
As the age-old darkness in the depths of a cave is dispelled in a second when a match is lit, so self-realization comes in the twinkling of an eye, and countless lifetimes of ignorance and illusion are dispelled from the mind forever.
The individual consciousness exists within the infinite ocean of Cosmic Consciousness like a pot full of water in a pond. The water in the pot seems separate from the water of the pond only because of the boundary of the pot in between - the individual mind, the limited ego. But when the pot is broken, the water merge; when the mind is removed and there is no longer any separation between inner and outer, the individual consciousness dissolves into the Cosmic Consciousness in an ecstatic flow. Then, free from all bondages, beyond all vibration and duality, the self realizes its true glory - nameless, faceless, changeless, birth less and deathless, infinite bliss and eternal peace.
When those who have attained this ultimate state return to awareness in the world, they feel that a surge of exhilaration from some unknown realm has flooded their minds, and every cell of their bodies thrills in that divine current. Having drunk deep from the fountain of bliss, their senses are intoxicated and they see the Supreme Consciousness everywhere. In every morsel, they taste His sweetness, in every sound they hear His melody, with every breath they inhale His fragrance, in every touch, and they feel His caress. Then they know that deep within everything is the Supreme, playing hide-and-seek with Himself.
Like the wandering saint who lovingly embraced the dogs in the street and fed them the delicacies her disciples had offered her, and then what feel from the dog's mouths, she gleefully ate and distributed among her disciples - those who have dived deep into the Ocean of Consciousness have realized that they are One with all.
Then whatever part they choose to play in the drama of life - as they work and play, move and speak in the world - inwardly they always know that they are the immortal self.

One divinely realized being called the Blissful Mother was once asked, "Please tell me something of your life." Her face was lustrous with an inner joy, and in her sweet voice she answered quickly. "This consciousness has never associated itself with this temporary body. Before this body came on this earth, she was the same. As a child, she as the same. She grew into womanhood, but still she was the same. When the family in which she was born made arrangements to have this body married, she was the same. Ever afterward, though the dances of creation change around her in the hall of eternity, she shall always be the same." Saying this, her body became motionless, and she went into ecstasy.

The Second Quality of a Mantra: Incantative

The second quality is incantative. The mantra must have a certain sound, a certain vibrational pattern so that when it is chanted internally, it will elevate the individual's own vibration, or "entitative rhythm."
Each entity of this creation has its own particular entitative rhythm, its own note in the universal harmony. From pulsing quasars to osculating electrons - from the ultrasonic melody of mountain ranges to the ceaseless reverberation of the creatures, singing and drumming, whirring and clicking, laughing and crying - all the notes are orchestrated in a vast cosmic concert.
The source of this ceaseless rhythmic movement is the Infinite Consciousness, soundless and still, the ocean of peace. Undisturbed by any vibration, it flows in an infinite straight line through eternity.
The ancient sages, who had merged their minds in this sea of unexpressed Consciousness, realized that the universe is a vibrational play of varied waves with different wavelengths. By their intuitional powers, they came to understand the laws of universal harmonics governing this vibrational flow, and they developed a subtle science of sound to affect the rhythms of creation - without any mechanical apparatus.
Nepalese music, developed by the great yoga, master, Shiva, over seven thousand years ago, was one branch of that science. The classical ragas, or musical scales, are so subtly attuned to the rhythms of nature that each raga is to be played or sung only in a certain season and at a certain time of the day, to produce a specific emotional effect in the musician and audience. One raga is played only at dawn in the spring, to evoke the mood of universal love; another is sung only during the evening in summer, to arouse compassion; still another only during midday in the rainy season, to summon courage.
It is said that the masters of music had control over not only human emotions, but all natural manifestations as well: they could produce heat and rainfall at will, and the vibrations of their voices alone would cause finely-tuned musical instruments to resonate in accompaniment! Historical documents describe the remarkable powers possessed by Tansen, the 16th Century court musician of Akbar the Great. Commanded by the Emperor to sing a night raga while the sun was overhead. Tansen's vibrational song instantly caused the whole palace to become enveloped in darkness.
But the subtlest of all these sciences of sound was the science of mantra. The masters knew that each individual's entitative rhythm vibrates at a particular frequency. Like many instruments is a symphony playing in harmony, the combination of all the various "bio-rhythms" of mind and body (psychic waves, heart-beat, metabolic rate, etc) produces the individual's particular slower frequencies, it ultimately becomes infinite - and the mind merges in boundless Cosmic Consciousness.
Through long inner experimentation, the yogis developed a series of powerful sounds or mantras which, when chanted internally, resonate with the individual's entitative rhythm and gradually transform it into the infinite straight line of supreme peace.

These sounds originated from inside their own bodies, and were systematized into the oldest alphabet and language on earth- Sanskrit.

Tuesday, October 22, 2013

Essential Points for Good Health

Following are the key formulas to keep the body healthy. Proper functioning of the digestive system depends on four factors they are as follows ---

Technique of Eating
The way of eating is more important than the quality of eatables. Taking even ordinary food in the right manner can give better results than consuming quality food in a wrong manner. In this context, one has to pay attention to three questions [When to eat? How much to eat? How to eat]. We answer these questions one by one as follows
When to eat?
The answer to this question is that one should eat - at a fixed time and when one feels very hungry. One should eat when both of these synchronize. Normally for a healthy person, it is enough to take meals twice daily. These timings can be around 11 AM and 6 PM. One can adjust this time slightly according to one's convenience. The habit of taking meals at fixed times is nicely rewarded in the long run. Further, one should not take anything in between two meals. It is a bad habit to chew something or the other throughout the day. This disturbs the digestion process. Suppose we are cooking rice in a vessel and go on adding small amounts of rice grains in it after short intervals; the result will be that some grains will be over-cooked, some of them will uncooked. This kind of cooking will never serve the purpose. The same rule applies to the stomach. The food once consumed gets digested by the next mealtime. Eating in between disturbs the digestion process.
One should eat when one feels very hungry and the stomach appears to be empty. If one does not feel hungry at a usual mealtime then one should skip that meal and should not take anything till the next mealtime. Supposing one does not feel hungry at 11 AM in the morning but gets hungry at 2 PM and starts eating at that time, it will disturb the cycle. Hence one should avoid this habit. Not feeling hungry undigested food in the stomach; hence in order to digest it, missing of one meal is essential. The synchronicity of the set mealtime and intense hunger is the right time for meals.

One should not take full meal early in the morning. Whatever is consumed in the dinner in the previous night is not fully digested due to sleep. Hence stomach should get some more time after sleep to digest to same. Taking full meal right in the morning is equivalent to giving a servant another task before he has completed the one in hand. However if one feels hungry in the morning and it appears difficult to work without taking something, then a liquid diet of milk, buttermilk, fruit, juice, water mixed with lemon and honey may be taken. Similarly, if hunger is felt at other times of the day, one should take liquids or easily digestible food items.

Does Chanting of Mantra Bestow Siddhi?

One day a disciple of Poojya Gurudev (pandit Shriram Sharma Acharya) asked, "Gurudev! You have chanted Gayatri Mantra and I know many others who have also chanted the same Gayatri mantra of 24 syllables; but why could they not accomplish siddhi like you?"
Gurudev smiled and said "My son! I have chanted Gayatri Mantra later; first of all I have refined my outer and inner selves. Without this all the spiritual accomplishments are futile. I have washed my mind like a washer-man scrub dirty clothes. How can a person get the desired benefits by simply chanting mantra alone?"
After saying this Gurudev narrated an incident which he himself witnessed. "Two saints were doing Tapa-sadhana in the Himalayas. Both lived without clothes and observed complete silence. There was a small piece of land from which roots, vegetables and fruits could be grown. They lived in the caves and ate fruits and vegetables. Once during summer, both of them started cleaning near their caves. This operation continued for two days. One day one of them occupied a small portion of land (supposed to be) of other saint. On this the second saint got very angry; he frowningly asked the first saint to vacate the land immediately. Although they were observing silence the quarrel escalated and reached the stage of kicking and punching.
The first one plucked out the beard of the second and as a result his chin started bleeding"
Poojya Gurudev said " I wondered what kind of ascetics doing sadhana in Himalayan caves these were? Shame on such a sadhana! Unless a person refines his inner self, nothing worthwhile can be achieved what to talk of mantra siddhi. Even if it is achieved, it will serve no purpose other than destroying oneself like Bhasmasur. Bhagirath also did penance but that was for social welfare. He abandoned everything for the public good, and then only he was able to bring Mother Ganga on earth. Had Bhasmasur also aimed at similar objective, he would have been able to help many people. He could have requested Lord Shiva to bless him with such a boon which empowered him to instantly cure a person upon putting his hand on his head. But he could not do so because he did not refine his inner-self. So long as there are greed, attachment and sensuality, a person cannot rise in sadhana. These demonic tendencies pull the sadhak downwards.
Only after passing the primary class of self refinement, a person can climb the first step of spirituality. I lived only on bread of barley and buttermilk for 24 years. I did not take any salt, sweet or spicy food. I controlled the tongue; then only I could control the self. If taste buds are controlled, all the ten senses and the mind are tamed. And if mental control is achieved, realization of self becomes easy whether the sadhak is Jain, Muslim, Buddha, Christian or Hindu.
Indeed the physical process of Tapa entails conscious control of the natural urge of the body for convenience, pleasure and sensuality and the mind's fickleness, egotism, greediness, etc. Control always generates power. If water is boiled in a pot, it will evaporate and will disappear in the atmosphere. There is nothing strange about it; but when a tight fitting lid is placed over the pot, the pressurized steam may explode the pot. The accidents occurring through gas stoves and pressure cookers are the results of such a restraint. The importance of balanced control of physical senses and the mind is based on this premise. The significance of celibacy is that the vital energy is prevented from wastage through indulgence and is made to rise upwards to sublimate the consciousness.
The process of Tapa commences with simple and short rituals. These rituals may appear ridiculous and one may wonder how such small physical and mental activities could help in achieving the high goal of self-realization. But one has to understand that the rituals of worship give the direction. Once the direction is rightly set and the wheel starts rolling, its far reaching consequences should not appear strange.
The flag and signal play an important role in the running and stopping of a train. When they are green, the train runs and when they are red, it stops. Undoubtedly the flag or the colors of a signal themselves do not have the power to stop or start the train; even then the signal conveyed by them has its own significance. If this process sis disturbed, the trains will either stand still or will be smashed after colliding with each other.
Several trains arrive at and pass through the junction. Their destination and direction are decided by a small lever. The making of the track for different trains at the junction is easily done by a low rank railway employee. This appears to be a very insignificant event, but its consequences are far reaching. If one investigates after few hours of this event, he will find that one train turned towards north and the other towards south of the junction and in due course of time the distance between the two trains became thousands of miles. At the crossroads of life, whichever direction it is turned to, it will continues in its own. An extraordinary difference may be seen in the persons adopting different directions. As a contrast to the people involved in negative activities and enervating indulgences, the progress of virtuous persons can be traced to the inspiration they derive from the lives of great persons. Each one of the rituals of worship is helpful in molding the way of life. A rail track is simple and cheap, but how can a costly and compels engine along with several compartments run without a track? The rituals of worship or methods of sadhana may be compared to the railway track.

We will be discussing the significaned of difeerent rituals one by one in the forthcoming issues.

Divine Arousal by Enunciation of Gayatri

The secret of the supernatural impact of Gayatri Mantra in the physical domains of life lies in its unique configuration of the specific syllables - the seeds of Sabda, which is derived from the esoteric depths of the absolute science of Sabda Brahm - Nada Brahm. The cyclic enunciation of this Mantra stimulated the subliminal power centers in the subtle body. The Rishis of the Vedic Age were endowed with supernormal vision. They had experienced on the enormous extrasensory energy pools - the Chakras, up-chakras, granthis, kosas, Matrikas, upyankas, and Nadis, hidden in the subtle cores in the endocrine glands, nerve bundles and ganglions. Activation of these rekindles rare virtuous talents and supernormal potentials.
The pressure on tongue, lips, vocal, cord, palate and the connecting regions in the brain generated by continuous enunciation of the twenty-four special syllables (or words) of the Gayatri Mantra vibrates the nerves and the 'threads' of the vina of the subtle body. The musical flow thus induced titillates the extrasensory power centers. The letters begin to stimulate and a sublime magnetic force arouses in the Sadhak that attracts the vital currents of Gaya tri Sakti immanent in the infinite domains. The power-currents of Gayatri are indwelling in the cosmic expansion like the electromagnetic energy waves in the space. The magnetic charge educed by the continuous Japa of Gayatri Mantra 'attunes' the Sadhak's mind to link with these supernatural power-currents. Thus, what could be achieved by long-term ascetic Sadhanas by the yogis is enabled by the Japa of Gayatri Mantra in a natural and rather easier way.
The piety of devotee's mind and inner tendencies -attained by dedicated Sadhanas of purification of the mind and the inner self - and his saintly urge generate a conscious force. This inner force conjugated with the Sabda-Shakti of the Gayatri Mantra sparks a sublime impulse of Gayatri-Shakti that proves to be a divine boon, a miracle in the Sadhak's life. The Sraddha and Viswasa of the Sadhak amplify the Sabda Shakti of the Gayatri Mantra and effectuate this unique activation in reality. The amazing psychological impact of Sraddha and Viswasa is experienced in every domain of life. It can 'transform' a rope into a snake; a shrub in the darkness into a ghost; a stone-idol into a God. Sraddha and Viswasa of a person are said to be the architect of his character and destiny. Saint Tulasidas has honored these in the holy Ramayana as - reflections of Goddess Parvati and Lord Shiva.
Sraddha and Viswasa of a Sadhak are pivotal in the success of his spiritual endeavors. The Sadhana of Gayatri Mantra performed with deep Sraddha and Viswasa connects the Sadhak's saintly consciousness with the infinite force of Sabda-Shakti and indeed accomplishes super conscious effects.

The Gayatri-Shakti encompassed three super mental virtues of thy-faculties; Hreem -divine intelligence, Srim - divine prosperity, Klim - divine might. Like the treveni of the holy rivers Ganga, Yamuna and Saraswati, the Gayatri-Shakti is a spiritual confluence of the absolute powers of the trinity Gods Brahma, Vishnu, Shiva and Goddess Saraswati, Lakshmi and Kali. Vedmata, Devmata and Vishwomata are three eternal manifestations of Gayatri. The spiritual immersion of the Sadhak's mind. Intellect and sentimental core in this Triveni attained by Gayatri Sadhana renders upright transmutation and cherubic illumination of the Sadhak's life.

Despondency of Arjuna in Mahabharata

                                                                   The purpose of the Gita: To dispel anti swadharma delusion
a      Arjuna was not only speaking the language of non-violence, he was also talking of sanyasa (renunciation of the world). He was saying that sanyasa was preferable to the blood-stained kshatriya-dharma (duty of the Kshatriya). But was this his swadharma (natural duty)? Was this in keeping with his nature? He could easily have donned the grab of a recluse, but how could he have acquired the mentality of a recluse? Had he gone to the forest to live the life of a recluse he would have started killing the deer there? The Lord tells him plainly, "Arjuna! You are saying that you would not fight. This is an illusion. Your nature, which has been formed through all these years, will compel you to fight."
        Arjuna is finding his swadharma devoid of merit. But even when one's swadharma is perceived to be devoid of merit, one has to find fulfillment through its practice only. There can be no pride attached to any particular swadharma. This is the maxim of development. Swadharma is not something that is to be accepted because it is perceived to be great or noble; nor is it to be discarded because it appears lowly. Swadharma is neither great nor lowly; it is equal to one's measure. It is that which fits one the best. Shreyan swadharmo vigunah (One's own dharma, even if it is devoid of merit is the best for oneself), the Gita says. The word dharma here does not mean a religion like Hinduism, Islam or Christianity. Every individual in fact, has his own distinct dharma. Two hundred individuals sitting in front of me here have two hundred different dharma, even my own dharma today is not what it was ten years ago and my dharma ten years hence would again be different from what it is todays says our Gurudev pt. Sriram Sharma Acharya has stressed that - "as one's mind grows and develops through reflection and experience, the old dharma gets sheer and one acquires new dharma. One should not do anything in this matter obstinately."
b      It does not do me good to practice somebody else's dharma, even if it appears superior. I like sunlight. It helps my growth. I worship the sun. But my rightful place is here on this earth. If I leave the earth and try to get close to the sun, I would be burnt to ashes. Compared to the sun, the earth may appear worthless; it may not be self-luminous, still I should strive for self-development by staying on the earth, which is my rightful place, as I do not have the strength to stand the sun's powerful blaze. If someone were to say to a fish that milk is a medium superior to water and therefore it should live in milk, will it agree? It can survive in water only; in milk it will die.
c      someone else's dharma is not to be adopted even if it appears easier. Quite often, the apparent easiness is deceptive. If someone is unable to look after his family properly and gets fed up, renounces the world and becomes a sannyasi, it would be sheer hypocrisy and such renunciation would also prove to be burdensome. His passions will reassert themselves at the slightest opportunity. A man, going to the forest because he is unable to discharge his household responsibilities, would first build a small hut for himself, then he would erect a fencing to protect it; and in the course of time, his involvement in worldly affairs will increase with a vengeance. On the other hand, there is nothing difficult in sannyasa if one is disinterested in worldly desires and ambitions. Indeed, there are many sayings in the Smritis to this effect. It is the disposition of one's mind that matters. It is that which decides one's dharma. To think of it in terms of superiority or inferiority, simplicity or hardness is totally irrelevant. What is important is that it should lead to true development and genuine fulfillment.
d      But the devout ask, "If sannyasa is always unquestionably superior to the way of fighting, then why did the Lord not make Arjuna a true sannyasi? Was this impossible for him? Certainly not…… But would it have done any credit to Arjuna? It would have offered no scope for Arjuna to exert himself and excel in his efforts. The Lord gives us freedom. Let everybody make efforts in his own way. Therein lays the charm. A child enjoys sketching figures with its own hands; it does not like anybody else holding its hands for this purpose. If a teacher just goes on rapidly solving all the mathematical problems himself instead of letting the students learn, how would their intellect develop? The teachers and the parents should only guide them. God guides us from within. He does nothing more than that. There is no charm in God shaping us like a potter. We are not earthenware; we are being full of consciousness.

e      From all this discussion, you must have grasped that the purpose of the Gita is to remove the delusion that prevents us from the performance of our swadharma. Arjuna was confused about his dharma. He was gripped by a delusion concerning his swadharma. He himself admits it when Krishna castigates him. The Gita's main task is to remove that delusion, that attachment. The Lord asked Arjuna at the end of the Gita, "Arjuna! Has your delusion gone now?" And Arjuna replied, yes, Lord. The delusion has gone. I have realized what my swadharma is". Thus, taking into consideration both the beginning and the end of the Gita, it is clear that the removal of delusion is its central message. This is the purpose of the Gita, as well as of the whole of the Mahabharata. Vyasa had said, right at the beginning of the Mahabharata, that he was lighting this lamp of history to dispel delusions in the minds of the people.

Creative or Constructive Movement Nurturing Faith

Only a person with faith can be a true revolutionary. Imposed change is not permanent and if people do not have faith in changes, then the source of joy, enthusiasm and cheer among the public, dries up. Revolutionary saints-savants have been born only in Nepal. Whether a people's movement will be successful without religiousness and faith is always doubtful. If the soldiers of this movement are full of faith, if they feel the presence of God in every animal, then they will serve every animal by thinking it as a service to God. If faithful soldiers make every individual a person with faith in God, if the nectar of this faith pervades the society in the form of love, brotherhood, sincerity, pity, compassion and co-operation, then there will be no necessity for other movements. Wherever the sentiment of faith in God will reach, transformation of the society will be seen.
 1. Movement for nurture of health: The creation of a cheerful society depends on the physical, mental and spiritual health of its people. The movement for the nurture of total health should be spread to every individual of the society. Just as for physical health proper food and activity are essential, similarly for mental health, purity of the mind through the removal of bad tendencies and bad emotions is essential. Overall healthy individuals can join and co-operate in a struggle. The main project of this movement is to give information to people about the rules of health and the methods of remaining healthy.

2. The movement for awakening women: Man has not achieved anything but lost something by keeping half the population of the society backward and crippled. This movement of this mission is different from the 'women's liberation, movement' of the west, where their movement liberates women for shallow and corrupt conduct. As opposed to the above, the 'Nari-Jagran' (women's awakening) movement makes her familiar with her glory and her spiritual wealth and gets her the respect due to her, and demands the removal of unnecessary restrictions imposed on her. At the same time, the movement alerts her to her deeds. For example, nurturing good tendencies in children and family is possible only by a progressive woman. Society can be transformed if unnecessary restrictions on woman are removed and she is given every opportunity for progress. The 21st century is running as the 'century of the mother'. Woman will not only achieve her glory but will also make surprising achievements in this century.

Sunday, October 20, 2013

Creative or Constructive Movement Nurturing Faith

Only a person with faith can be a true revolutionary. Imposed change is not permanent and if people do not have faith in changes, then the source of joy, enthusiasm and cheer among the public, dries up. Revolutionary saints-savants have been born only in Nepal. Whether a people's movement will be successful without religiousness and faith is always doubtful. If the soldiers of this movement are full of faith, if they feel the presence of God in every animal, then they will serve every animal by thinking it as a service to God. If faithful soldiers make every individual a person with faith in God, if the nectar of this faith pervades the society in the form of love, brotherhood, sincerity, pity, compassion and co-operation, then there will be no necessity for other movements. Wherever the sentiment of faith in God will reach, transformation of the society will be seen.
 1. Movement for nurture of health: The creation of a cheerful society depends on the physical, mental and spiritual health of its people. The movement for the nurture of total health should be spread to every individual of the society. Just as for physical health proper food and activity are essential, similarly for mental health, purity of the mind through the removal of bad tendencies and bad emotions is essential. Overall healthy individuals can join and co-operate in a struggle. The main project of this movement is to give information to people about the rules of health and the methods of remaining healthy.

2. The movement for awakening women: Man has not achieved anything but lost something by keeping half the population of the society backward and crippled. This movement of this mission is different from the 'women's liberation, movement' of the west, where their movement liberates women for shallow and corrupt conduct. As opposed to the above, the 'Nari-Jagran' (women's awakening) movement makes her familiar with her glory and her spiritual wealth and gets her the respect due to her, and demands the removal of unnecessary restrictions imposed on her. At the same time, the movement alerts her to her deeds. For example, nurturing good tendencies in children and family is possible only by a progressive woman. Society can be transformed if unnecessary restrictions on woman are removed and she is given every opportunity for progress. The 21st century is running as the 'century of the mother'. Woman will not only achieve her glory but will also make surprising achievements in this century.

Countless Memory of the Sound

There cannot be a measure for the acuteness of the power of the mind. It goes faster than a thousand horse powered engine or even than a rocket. If the mind's capabilities are properly controlled and conditioned a man can hear quite distinctly every word of the conversation being carried on between two persons thousands of miles apart, and they can be seen as if sitting very near. Not only this, but it is possible to know what goes on in the mind of persons thousands of miles away. Television and tele-audition are the achievements of a controller mind. The great sage Patanjali propounding the characteristics of Yoga has said:
"The meaning of Yoga is nothing else but controlling the tendencies of the mind." A master yogi can do anything. He can achieve the incomparable ecstasy of knowing God (Brahma) or can overawe the people by displaying miraculous feats. Mesmerism and Hypnotism, which are considered base psychic tricks, do not contribute to any spiritual upliftment of him who practices them. For true upliftment, mind should be directed towards spiritual quest. Even if this quest of the inner self cannot be revealed in concrete results, a reasonable person by reading, knowing and hearing about this wonderful power of the mind can surely endeavor to develop in himself this heavenly mental capacity.
In Nepal, which is the home of Yoga, one will never experience a dearth of miracles. The westerners are aware of this fact. In this connection a western correspondent's experience is worth nothing. He writes, "I was traveling by a river boat in India. As soon as the boat toughed a port, an Indian dressed only in a loin cloth boarded the boat with a bundle. He took a coil of rope lying there. Taking one end of it he knotted it and threw it upwards to the sky with all his might. The knot was going higher and higher and the coil below was being unwound of its own accord, and in a short time the whole coil of rope vanished in the sky. A coconut shell was lying nearby. He filled it with water, the amount of which was meager. Yet pouring the water in a pail, he filled the pail to the brim. He repeated this process and filled fifteen pails in a row. Then he chanted something and raised up his hand, the coconut shell disappeared, and when he lowered his hand there was a pail seen in it. Seeing all this we were so amazed, that we could not make out what all that was?"
Paul Burton wandered all over India in search of such miracles and as a result of what he saw he wrote a book in support of this secret lore. Louis Jackalion, a French magistrate of Pondichery has also written a book on similar lines in which he has praised very much this secret lore of India. What others look up as wonderful miracles or displays of secret lore are considered by the Yogis as a little glimpse of the power of the mind. Though the display of this power is attractive to observe, it is a serious impediment to the ultimate goal of self-realization. The aim of controlling the mind is to know the True self. By achieving this knowledge man can experience freedom from life's bondage and enjoy bliss of heaven.
In "Ramottartapaniya Upanishad", in the discussion of the capabilities of the mind, it si stated; "The meeting place between the eyebrows and the nose is not only heaven, but something higher than heaven, but it is controlled by nature. Thus knowing Brahma one must worship this meeting point of achieving the un-manifested Brahma is limited to the physical meeting point of the eyebrows and the nose calls the point as spiritual Kashi.
Mind is the chief means of achieving salvation. Lured by desires, man becomes a slave to passions. Enjoyment of passions does not lead to diminishing the force of passions but on the contrary to augmenting them. The powers of the mind are thus dissipated in such loose worldly affairs. Hence for the realization of the Highest Essence, it is desirable to discard all passions and desires of the mind and to concentrate it on the inner self. The pivotal point of creation and continuation is the mind.

Life is perennially new, but the mind is old and ancient. The dust of the past goes on collecting on it and this layer of dust covers the mirror of consciousness. Only the lure of material things remains active. Thus the mind falls into bondage. For the true experience of living, freedom from mind's bondage is essential.

Saturday, October 19, 2013

Feed the Atithi (guest)

Meaning: As stated on the line of Athervaved  9/6 and 3/7 – O good householder men! You should first feet the ‘atithi’, the guest who comes unannounced and then eat.
Message: Atithi has been considered as the fourth great deity after the mother, the father and the Guru (i.e. the spiritual teacher). As such thieves, cheats and criminals may also pose as ‘atithi’ and ask for food, just as the demon-king Ravan cheated the venerable Sita by coming as a monk. In reality the implied meaning of the word ‘atithi is those generous souls who come to someone’s home, even if they may have to undergo hardship, for doing good and by their cooperation and grace, give benefit to the householder. In the ancient times, generous minded saints similarly used to grace householders by their visits and tried to make them happy and prosperous by their virtuous influence. It is but proper as well as necessary to welcome such excellent human being as one would welcome deities. That is why the scriptures advocate that the ‘atithi’ should be considered as a deity and to honor him properly by the injunction k=- ‘atithi devo bhava’ i.e. consider the atithi as a deity.
 Great importance is attached to five yagyas in the Veds and ‘atithi yagya’ is one of our daily duties. When a man comes to our home, who is learned in the Beds and scriptures and who has dedicated his life to the welfare of the world, then we should be hospitable to him by offering food, clothes etc. In addition if some poor, sorrowful, helpless person or orphan comes at our doorstep or meets us at some place, then we should help him in every way. That too is ‘atithi seva’ or service to the ‘atithi’
In the ancient times, the householders used to take meals only after feeding the ‘atithi’ and used to consider themselves unfortunate when they did not come across any atithi. We too should have such sentiments in our hearts. The meal fed to an atithi never goes waste. If by getting energy from our food someone works for the upliftment of the society or country or someone’s life is protected, that itself is important. An atithi should never be disappointed by us and asked to go, but it is also necessary to be cautious about wicked and bad men.

These days special hospitality is shown only to friends, guests, government servants etc because of the possibility of benefits through them. Under any excuse, whether a child’s birthday, marriage, or if someone has passed an examination people are invited with insistence and lavish arrangements made for food. Not only those but arrangements are also made for liquor and dance. Is this really atithi satkar? Is it not give and take that just because someone had invited us for a feast on his child’s birthday, then we too should go one better? Is it not pure business that by spending something on the guest, the path to earning a much larger amount is cleared? Is it not a means to get one’s work done by bribing the higher executives? We should also remember that the amount spent thus on one person’s food, liquor etc can go towards helping ten-twenty helpless persons who are really needy. This itself is real pious deed.

Expanding Circles of Identity

Religion seeks to give a sense of meaning and direction to human existence, providing us with understanding of who and what we are. Accordingly, it is inextricably bound up with the different components of our human identity - as individuals, spouses, members of families, communities and nations.
These are the expanding circles of our human identity, each of which has its place and value. Sociological analysis indicates that much of the problems of alienation and disorientation within modern society are the result of a loss of traditional components of human identity.
These circles of human identity should spiral outwards from the smaller spheres such as family, through the larger, such as community and nation; to ultimately embrace the widest circles uniting all people in universal human solidarity. However; when these smaller spheres perceive themselves as threatened, the opposite happens. They close themselves off from others, isolating themselves in order to protect the component of identity that is perceived as threatened. Under such circumstances, religion all too often becomes part and parcel of that insularity, even nurturing and exacerbating it.
In order to free communities from fears and suspicions that isolate them from others, we have not only to address their physical security, but also to counteract misrepresentations, bigotry and stereotypes that make up barriers of suspicion and hostility that alienate one community from another. Because religion is so profoundly bound up with all aspects of human identity, inter-religious understanding is crucial to the process of breaking down prejudicial barriers and for generating mutual respect and trust.
To ensure a sustainable ecosystem for our common future, the need to comprehend and respect one another becomes all the more acute. Religion is central to our communities' identities and ethos; therefore East-West, inner-religious understanding is central to this imperative.
For effective engagement in this field, we are in need of theological humility. All of our traditions emerge out of specific cultural contexts. Moreover, truth, reality or the Divine Presence is greater than any one tradition. Accordingly, we need to be open to the others' spiritual and moral insights.
swedish Lutheran Bishop Krister Stendahl recommends that we follow three ground rules for inter-religious dialogue. Firstly, always view the other community according to the best within it. Secondly, strive to understand others as they understand themselves. And finally, leave room for holy envy. It is no act of disloyalty to one's own tradition to be able to see something of special beauty and insight in another.

East-West inter-religious dialogue must focus on the discovery of the beauty and wisdom of different traditions in the East and West. Accordingly, programmatic activity -whether through meetings or publications- must enlighten our own communities with insights from other traditions, on the subjects and issues of importance to our well-being and sustainable future. Then, we will be better able to perceive the reality that we are all limbs of one body; all valuable contributors to our collective wisdom that must be drawn upon for the good of all humankind and planet.