Saturday, March 5, 2016


Human body is formed of five basic elements of earth, water, fire, air and ether. Different parts of the body are constituted and governed by mixture of these elements in varying proportions. If the proportion of a particular element increases or decreased beyond what is required, that part of the body becomes diseased. Existence of elements in requisite proportion at a relevant location is considered to be a sigh of good health. There is prominence of one element in each chakra. It is known as the element of that chakra.
When vital breath passes through the hollow Brahmanadi and it collides with the holes of the chakras, sound similar to one produced by playing of a flute, emanates. Sounds like sa, re, ga, ma, flow through the holes of the chakras and they are audible as Yan, Ina, rna, hna, Om, etc. These are known as seeds of these chakras.
There is difference in the speed of breath in different chakras. The pulse of persons having the element of vat, pitta or kaf in prominence moves with the speed of pigeon, frog, serpent or cock etc, and physicians (vaidhayas) diagnose and treat accordingly. Due to mixture of different elements, zigzag passage, whirlpools and coordination of seed etc, a specific speed is noticed in every chakra on account of blood circulation and breathing. This speed is sluggish like that of an elephant or a crocodile, or fast as that of a deer or a frog in different chakras. These speeds are named after the particular animals, which are mounts (vahans) of different chakras.
Different divine energies lie dormant within these chakras. Creation, maintenance, destruction, knowledge, prosperity, strength, etc have been regarded as energies of specific deities. In every chakra there are hot masculine as well as cold feminine elements because without the union of these two elements there can be no movement or life. These powers are known as the god or goddess of the particular chakras.
The five elements have their own characteristics. Smell, flavor, from touch and sound are characteristics of earth, water, fire, air and ether respectively. In accordance with the prominence of the element concerned its characteristic predominates in each chakra. These are known characteristics of chakras.
The subtle energy of these chakras flow in the entire body but it is mainly related to one organ of sense and one organ of action. The symptoms of awakening of these chakras are immediately reflected in these organs. On account of such relationship that particular organ is categorized as the organ of that chakra.

Peculiar names of divine energies viz. Dakini, rakini, sakini, hakini, etc, could be misunderstood to be something like ghost, witch etc, but this is not so. Right from mouth to navel there is a circular chain of letters from AA to ha. The beads of this chain are known as matrikas. On their basis rishis have formulated letters of the alphabet. The Matrika, by which the deity of a chakra is linked, is known as divine energy of that deity. Letters da, ra, la, ka, sha have been prefixed to the word kini, signifying matrikas and thus the words Dakini, rakini, etc have been formulated, which are all names of divine powers. After understanding these definitions, it will be easy for the readers to understand the following introductory information about the six chakras.


There are six gates on the way leading to the origin of Kundalini power. Or, it may be said that this path is locked by six locks. Human soul can reach the inner energy centers by opening these gates or locks. These six obstructions are called Shat-Chakras in spiritual language.
These six Chakras are related to Brahamnadi which is one og the three nadis situated in the inner most part of the Sushumna. They can also be compared to lotus flowers strung into the thread of a garland. Readers will be able to see in the picture where a particular Chakra is located in the body. Mooladhar chakra lies in the genital region; Swadhisthan chakra in the portion between the navel and the pubic region; Manipur chakra in the umbilicus region; Anahat chakra near the heart; Vishudakhya chakra near the neck; Agya chakra in the middle of both the eye-brows; and above all lies Sahasrar.
Sukshumna and three nadis encased within it namely, Vajra, chitrani and brahmanadi are so subtle that they can not be seen by naked eye. The corresponding chakras are still more subtle. Any attempt to operate upon the body to locate shat chakras will be ridiculous and futile because the power of vision of human eye is very much limited. Sound waves, atoms of air, germs of diseases cannot be seen by the naked eye, still their existence cannot be denied. Yogis have seen these chakras by their yogic vision and have gained miraculous knowledge, insights and powers through investigations of the inner being of man. They have given a well-organized scientific description of such investigations and presented it before those who are interested in the subject.
Shat chakras are like subtle knots (granthis) formed in the passage of Brahmanadi. When a Sadhak concentrates his mind on these chakras he unusual experiences of subtle conditions prevailing there. These knots (granthis) are not circular but angular like petals of a flower. These petals are called Padma-dal. They are like a bunch of fibers.
These chakras are of different hues because of energies of varying potencies of elements dominant in different Granthis. This also affects the quantity and color of the blood of that region. The color changes to pink, blue, red and smoky according to the prominence of the elements of earth, water, fire, air and sky respectively. The mixture of these elements changes the color of each chakra.
When a weevil (wood-worm) cuts through wood, the cut portion assumes different shapes. When vital breath (pran-vayu) passes through these chakras, its passage becomes slightly zigzagged according to the position of the Granthi. It takes different shapes similar to the shape of some letters of devnagri script and they are called letters of that particular chakra.

In a fast flowing river, whirlpools of different shapes are formed at several points. When the vital breath of Sushumna flows rapidly through these chakras, subtle whirlpools are formed, which are quadrangular, triangular, hexagonal, circular, semi-circular and phallus-like in shape. The flame of rising fire is thick at the bottom and thin at the top. Thus an irregular triangle is formed when the chakras are pierced. Different shapes are thus formed by the flow of vital breath; these are known as yantras of chakras.


When the Sadhak does not find a way out and his Sadhana does not progress for a long time he should consult his experienced Guru (spiritual teacher) and proceed according to his advice. In this way gradually, after piercing through all the six chakras, the Sadhak reaches Kundalini located at Mooladhar and gets a glimpse of that volcanic, terrifying serpentine coil of gigantic energy, Maha-Sarpini. The overwhelmingly violent form of Mahakali is seen here. Several Sadhaks tremble violently when they try to awaken this sleeping tigers.
The dormant Kundalini requires to be hit hard if it is sought to activate it. In spiritual language this is known as "torturing of Kundalini". By such torture, the excited Kundalini makes a hissing sound and awakens and its first targets of attack are negative habits, tendencies and desires accumulated over the past several births. It chews-up these evil sanskars and rides upon the chest of Sadhak's mind duly armed with all her weapons, destroys his material illusions and ignorance and transforms him into godliness.
The process of awakening Kundalini and exciting it has been described in the ancient scriptures in an extremely symbolic of voting style. The battle between Mahisasur and Durga is symbolic of this spiritual secret. Mahisasur (human mind consisting of five elements), seeking to attain salvation and inspired by the desire to be killed at the hands of the Goddess, enters into battle with Chandi (Kundalini) who is sitting silently, and attacks. The Goddess gets infuriated and counter-attacks and chews up its mount. Mahisasur (he-buffalo). This Mahisasur is nothing else than a bundle of evil. Sanskars. Goddess Chandi (Kundalini) destroys the body of Mahisasur (the material trend of the mind) by her ten arms from all directions and ultimately Mahisasur merges into Chandi's Light. It becomes a part of Maha-Shakti and attains the supreme goal of life. This furious form of devotional Sadhana is extremely fierce and hazardous. This is known as the path of battle (Sadhana Samar).
Whereas several devotees attain Divinity by love and devotion, there are others who attain it through Sadhana-Samar. Just as a true lover attains God, a true enemy can also attain Him. Hath-yogis and followers of Tantrik Sadhana fall in the latter category. Awakening of Kundalini is a warrior like (veerochit Sadhana) on the basis of which in significant individual soul can become great, a living atom transforming itself into the all-pervading Divinity.
While performing Sadhana of Shat-chakra, the Sadhak should enter into Brahamnadi and meditate on the chakras daily.  Starting from five minutes the daily practice can be extended up to thirty minutes. But extending the duration beyond thirty minutes is harmful, as intense heat is produced by such meditation, which cannot be tolerated after a certain limit. The mind should be brought back to the trikuti and meditation should be brought to an end.

Needless to say, while doing this Sadhana, a Sadhak should observe Brahmacharya, take only Satvik food once a day, remain in solitude in a healthy atmosphere and maintain regularity in his daily routine. By piercing of Shat-chakras and awakening of Kundalini, a Sadhak can have a glimpse of the Supreme Divine Energy in brahmarandhra and thus attain several great Siddhis (occult divine powers).


As a person attains youth there grows a strong desire in him to become self-reliant. He wants to stand on his own feet and be the master of his life. Until some decades back this desire was largely a male phenomenon. But over the years young girls too have been exhibiting this urge more and more strongly, sometimes even more than the boys. Practically every college going girl today wants to be self-reliant financially. She wants to be a "Women of substance" and cut out an independent identity of her own. The concept of 'working women ' is a common currency now.  
 But this ambition to become self-reliant is not easy to fulfill. Government sector jobs are continually shrinking while the number of educated youth has phenomenally increased. this growth in their population is matched by their growing ambition for better employment, better pay and perks and better life styles.
  It is true that private that private sector employment opportunities have tremendously increased. But their demand is more or less confined to select fields, especially information technology and management. Liberal arts, social sciences and even basic sciences have few takers. Besides, even in the private sector, there are many kinds of contractual limitations; and the work pressures are increasing to unreasonable limits. To add to the woes, government is also slowly tightening its grip over even the private enterprise. this, not exactly for ensuring better work conditions for the employee, but for caste reservations and other such political mileage. The situation is that ability and merit cannot necessarily guarantee employment.
 As for going in for self-enterprise this requires capital which is not available to the larger majority. Government and bank loans are of course there but the rosy picture painted in media announcements as well as print advertisements and hoardings fall far short of percolating to the branch level.

Then, one finds the usual procedural bottlenecks and discouraging conditions and limitations. Some do get these loans without much trouble but a large number are forced to waste their time in frustrating runs from table to table, form this office to that office trying to meet the myriad conditions that are raised from time to time. Ansh sahni of Employment Research program says that the data gathered from the field and their evaluation show the gravity of the situation. But all said done, the old dictum "Where there is a way" still holds good. The young students - boys and girls - of Dev Sandkrit Vishwa Vidyalaya have vindicated this truth and molded it in tune with the changing times. The subtle guidance of Yugrishi Gurudev has ever been their beacon.

Early research in neural chemistry had found the presence of some hormones which are secreted by the endocrine gland and which make temporary or permanent effects on specific organs or physicochemical functions of the body. Advanced results have found newer secrets in terms of the association of these hormones with the nature and inherent character of humans. In view of their tremendous effects on regulating the physical, mental and emotional states of a person, the hormone-secreting glands appear like the 'fingers' of a hidden juggler who makes the humans dance like puppets under the control of the hormonal 'threads'.
The internal hormonal and other neuro-chemical secreting system - the endocrine system - has long been a challenging puzzle for the anatomists and physiologists. Whatever hypotheses and inferences are drawn in one point of time, they are often required to be modified or changed after some time because of the newer or contradictory observations. The secrets of this system seem to be hidden behind such a curtain which gets more entangled into a mesh of unknown facets whenever opened up a bit.
As early as during the times of Luis XV in France, an anatomist named Dr. Thuffe had conjectured the presence of a somewhat supernormal (in terms of physical existence) system in the body which secrets special juices and chemicals that can significantly alter the functions of different components of the body. An Italian Anatomist, Dr. Eustachi had reported a well-structured hypothesis on hormonal glands in the upper poles of the kidney as early as 1563. Later on, some researchers of the Vodak Institute of Science had thrown light on the adrenal glands. Around 1850, Dr Karl Inge of Britain and Dr. Yeri of Paris had given experimental evidences to illustrate the remarkable effects of some hormonal secretions inside the body on the physiological and biochemical functions. Research in the fields of hormones/neurochemicals geared up gradually in the later years.


A Sadhak should remove all disturbing thoughts from his mind and perform Sadhana with an unperturbed bed and quite mind. He should have firm faith, confidence, devotion and reverence. It can hardly be termed Sadhana if the mouth utters the Mantra, the hand works on the rosary but the mind wanders widely. The magnetic field to attract Gayatri cannot be created so long as the mind remains wavering and restless.
The other obstacle in Sadhana is lack of faith. Some people are by nature cynical and lack in depth of feelings. They have no real faith in spiritual pursuits. Words of praise from someone just arouse some casual curiosity in their minds. They think that by merely chanting a few Mantras their most-convicted desires might be fulfilled. Some persons are even seen taking a vow to do prescribe Jap after their desires have been fulfilled. Probably they assume that divine powers might be sitting hungry in the absence of their worship. This tendency of crude bargaining ridiculous and reveals the shallowness of their faith.
However, if persons who are lacking in faith, devotion and reverence and those who have an unsteady mind perform Gayatri Sadhana regularly, they are able to overcome these defects and in course of time, their Sadhana starts progressing smoothly. By and by faith and confidence are built up and they achieve concentration of mind. A person should, therefore, get started in Sadhana, although his mind may be unsteady. A day will come when he will overcome his defects and will receive Divine Mother's grace. He will then unders tand that faith, confidence, devotion and reverence habe a mighty power with the help of which impossible looking  tasks can be accomplished, as was done by Bhagirath.

Self Awareness
"Manasi vicharya barambaram" - this aphorism of Acharya Shankara tells us that as we egin to ponder over the important questions of life, and as we grow more and more inquisitive about it, we get more and more deeply acquainted with the verities of our life. It is through the genuineness and intensity of seeking that we become able to know ourselves, and then we are surprised at our folly: "Oh! How in the world were we continuing with such a senseless existence"! Enquiry explains to us the meaning and purpose of life; it reveals the raison d'etre of things and empowers us to discriminate between the right and the wrong, the virtuous and the vicious, the purposeful and the purposeless. In short, it makes us conscious and wakeful. This is the natural result of enquiry and may be considered as the second stage in the process of awakening.
In the state of wakefulness, we are able to cognize our strengths and potentials. Correct understanding of the state of mind and meaningful use of the available circumstances are possible in this very condition. Side by side, we can also identity and overcome the psychological and material obstacles which had hitherto prevented us from actualizing our potentials, from giving proper expression to our talents, and from experiencing the pleasure of a meaningful existence.
It is this very depth and intensity of awakening that becomes jivana bodha. Every facet of life its every nook and corner is illumined with the light of awareness; nothing remains hidden, nothing remains unseen, nothing remains unfamiliar. Every event in life, big or small, becomes a lesson. The whole life becomes a school, a continuing education, instead of being a burden. He, who lives in true awareness, utilizes the moments of happiness in the best possible manner. At the same time he also knows how to derive benefit from the times of trails and tribulations. Moments of joy are yoga for him, while moments of pain turn into tapa (disciplinary austerities). In every situation, he has full comprehension of the meaning of existence.
It is in this state that the interior begins to grow with the light of the truth that only those who are wakeful, alert and conscious can walk the path of jivana sadhana. This path is so perilous and demanding that even the slightest sluggishness and carelessness in effort will result in fall and failure; the personality will remain dull, confused and underdeveloped. To understand the different dimensions of the personality and to illuminate them is the first step on the path of jivana sadhana.


There are ample opportunities in this world for the alert and prepared ones. Those who adapt to the demand of the situation and attempt sincerely in the desired direction often make best use of the opportunities. But that would lead to good progress towards a high goal only if one does not deviate from the chosen aim. One should process towards the goal with full preparation, but should also be open to constructive criticism and consequent improvement in one's abilities and strive.
There are very few brave fellows who dare recognize their own flaws and make an honest attempt to rectify them. You should also be like them. Transform your outlook, objective and personality to become a better, more alert and illumined person. Set your goals after thorough review; then plan your actions wisely. Once you resolve to process with what is planned you should stick to it firmly like a rock; no obstruction or difficulty should be able to shake you.  Often it is seen that people start with high hope and grand plans but escape in between. You should learn from their mistakes and be cautious to avoid erroneous approach.
Remember God helps those who help themselves! The world would follow you if you help yourself and reach great heights on your own.

 How to improve our Economy?
The profession of beginning is a curse on our national character. Equally harmful and pitiable is the trend of having luxurious life, showoff via loans and debts. People are seen spending much more than what they should in view of their limited income. Those who enjoy festivals and fun-fares on borrowed money in fact insult themselves and degrade the dignity of life. they have no savings and keep asking for money to their friends and relations in case of emergency or for major purchases under the pretext that they would refund it soon. This habit of borrowing is as inferior as begging. Those having self-respect prefer starving to selling their prestige….
You should know that austerity and assiduity are the basis of wealthy progress of the individuals and the society as well. You should cultivate the habit of living according to your economically planned budget. Cut down on your comforts, even accept hardships if you are short of money. Don't feel tensed or bad about your low income. You can always improve your economy by further hard work and observing a self restrained austere life style.

Extravagance is the worst enemy and disease. Protect yourself from it. If you have more money that should be saved for emergency and utilized constructively for further generation of wealth which would help up-liftment and self-reliance of many others rather than being drained out in luxuries. Money is not for insane joys; its value lies in adding to economic ascent.


While comparing a scientist with a political, James Ruston, the author of the book "Precision of Science and Confusion of Politics" states: - " A scientist knows the capability of his resources and keeps control on them He sets his target and organizes resources on the basis of facts. Then he hands over the management of the planned process to specialized and trained people. The activities of a politician are just the reverse of this - he does not fathom capabilities or the availability of resources. Most of the time politics is engulfed by ill-virtues like bragging, egoism, envy, selfishness, and personal whims. So a politician blindly plays his cards like a gambler and achieves blind results. Governance does not remain always in the hands of active, wise persons with foresight; at times goes into the hands of people who are totally unworthy of it. In their exuberance they initiate big projects, but mostly end up as failures when they face difficulties and by losing control on circumstances. A scientist every moment is aware of the dangers of his errors, while steps of a politician remain uncontrolled and take uncertain directions like that of a drunkard".
Many world famous thinkers like H G Wells have been voicing their concern that the control of the future of humanity has unfortunately slipped into the hands of blind politics. This control needs to be taken away from politics and the basis of governance should become science, which means utilization of specified resources by the best of people to achieve the highest of ideals.
Communal religion or the perception of religion by most of us today has to be refined through spirituality. The control of politics should not go into the hands of egoists and whimsical minds. It should be handed over to those foresighted people who are capable of building up systems of general welfare based upon factual information and truthfulness. This is the seer- like insight of Saint Vinoba and this is his forecast for the new world order. This change is essential for the glorious fulfillment of humanity

[A fowler/hunter wanted to be consecrated by a great saint. The saint had a rule of swearing in the vow of following nonviolence as the teacher's reward (guru-dakshina). The fowler could not do without catching birds and so he didn't agree to the condition. Then the saint suggested him an easy way out. He said -"For now, you swear to be merciful to at least one bird, and then slowly increase the limits of your oath." The fowler greed to it and introduced himself to the faith of nonviolence by at first avowing not to kill the crow. He continued thinking about the nonviolence and gradually kept on increasing the perimeter of his confinement. After a few days he became a great nonviolent saint.


 Women have the same right as men in respect of worship of Vedmata Gayatri. To convert inertia into momentum two objects of opposite qualities which attract each other are required. Electricity is generated by attraction and repulsion of negative and positive currents. Electrons and protons of an atom get activated on account of their mutual give and take. This conscious creation has been divided into male and female forms to make the eternal animate creation alive; otherwise this universe would have remained enveloped in in-conscience. Union of rayi and pran energies results in chaitanya. If there is no union of male and female elements, consciousness, pleasure, pulsation, speed, activity, growth etc. will all disappear and in-conscience will reign supreme in the universe.
Male and female elements supplement each other. One is incomplete without the other. The importance, utility, position and rights of each are the same. Those who say that women have no right to chant Gayatri Mantra, which is a ved-mantra, are completely mistaken. Of course, uneducated, unwise and impious women are like Shudra, and due to their own mental state they become deprived of the right of Gayatri worship.
Women have equal right with men to perform all Sadhanas relating to Gayatri. It has  however, been observed that housewives who are ever much busy in household chores, who have small children to look after and are unable to maintain cleanliness cannot find time to take up difficult Sadhanas. They have to be provided with a technique of Sadhana which is easy and does not take much time. Those who cannot remember full Gayatri Mantra can make do with chanting the grief Panchakshari Mantra (Om Bhoor bhubaha swaha). During the period of menses they should suspend regular Sadhana. The performance of Anusthan, if it is being done, should also suspend during this period. It can be resumed on the expiry of this period, after taking bath.

Issueless women or those whose children have grow n up, unmarried women or widows, can conveniently per form Gayatri Sadhana like men. In routine, Sadhana it is not necessary to observe specific rules and restrictions and there is no bar to discharging normal marital functions. But during specific Sadhana or Anus than, the rule of observing Brahmacharya is to be strictly followed.


There are two symbols of Hindu Dharma, one is Shikha (distinctive lock of hair on the crown of the head) and the other is sootra. Sootra means Yogyopaveet or sacred thread. Just as in the context of devotion for one's own country there is a national flag, so also, Shikha is like a flag of divine culture on the fortress of human brain. Religious communities have their respective flags. The idol of Lord Shiva can be installed merely by placing a circular stone on a platform. Shikha is like a banner of Gayatri Mata installed on the top of the head, so that it may always be kept in mind that the entry of evil thoughts is panned in this area and only righteous thoughts are welcome.
In Hindu Dharma, Mundan, in which the hairs on the head of a child are shaved, is regarded as an important ceremony. In fact, this is a celebration of installation of Shikha which is formed by removing other hair on the head. Human body is regarded as a temple on which Shikha is established like a banner.

Yagyopaveet, an Image of Gayatri
Yagyopaveet is also called Brahma-sootra. Thread is also called sootra. The authors of Vyakran, darshan, religious scriptures and several other ancient treatises have tried to express their purport in very brief, concise sentences in Sanskrit. Detailed commentaries, annotations have been written on these sootras which explain the meaning underlying them. Although, there are no letters in Brahma-sootra, much has been indicated with the help of images, marks, signs, pictures etc. The Brahma-sootras of yagyopaveet also, even without speech and script incorporate within them meanings of deep import. Gayatri is known as Guru-Mantra. Yagyopaveet ceremony is performed with the chanting of Gayatri Mantra and other Veda-Mantras. It is as much necessary for a dwij to know Gayatri as it is to put on Yagyopaveet. Gayatri and Yagyopaveet constitute one pair as do the words Lakshyami-Narayan, Sita-Rama, Radhe-Shyam, Prakriti-Brahma, and Gauri-Shankar. Their union forms one single unit. Just as husband and wife living together constitute a family, dwijatva is a union of Gayatri and Yagyopaveet. Yagyopaveet is sootra and Gayatri its interpretation. They are inter-linked.
There are three threads in Yagyopaveet, so also Gayatri has three phases. The first phase is "tatsavitur varenyam", second is "bhargo devasasya dhee mahi", and third one is "dhiyo yon aha prachodayat". To understand the principle underlying three threads of Yagyopaveet, one should thoroughly understand the afore-said three phases of Gayatri. There are three Granthis (knots) and one Brahma Granthi in Yagyopaveet. In Gayatri there are three vyahritis, namely Bhooha, Bhuvaha, Swaha and one pranav (Om). Onkar (Om) and three vyahritis of Gayatri Mantra symbolize respectively the Brahma Granthi and three knots of Yagyopaveet. The first, second and third phases of Gayatri symbolize the first, second and third threads of Yagyopaveet respectively.
Let us now examine in detail what is the meaning and philosophy underlying this interpretation of Gayatri and Yagyopaveet. The message of pranav is that God pervades all living beings and so a Sadhak should devote himself selflessly and quietly in the service of humanity. Bhooba implies that the human body is just a transient instrument. A seeker of truth should not get attached to it but should enhance his inner spiritual awareness, pursue the righteous path and do selfless service. Buvaha means a person who struggles valiantly against evils attains self-realization. He alone is wise who follows high ideals with pure means. Swaha implies that truth should be pursued through discriminating wisdom and pure intellect and thus inspire others by example to lead a life of austerity, devotion, self-inquiry, self-restraint and sacrifice.
continue on Shikha and Sootra, Symbol of Hindu Dharma1…….


............. This, in short is the four fold duty of a person who puts on Yagyopaveet. He has to develop his capabilities, has to be generous and utilize his talents in the service of others. Thus alone can he attain peace and happiness for himself and help others to attain these.
According to Gaya tri-Geeta, nine fibers of Yagyopaveet represent nine virtues which are as important and precious as gems. These virtues are:- the science of life, awakening of inner hidden energies, superiority, purity, divine insight, righteousness,  wisdom, self control, and service.
By achieving knowledge of the science of life man understands the mystery behind birth and death. He has no fear of death and is always fearless. He has no attachment to or craving for worldly objects. He, thus, escapes from the pendulum like swings of ups and downs of life created by the illusory play of dualities of success and failure, pleasure and pain, birth and death etc from which ignorant people are perpetually tormented.
A person who is able to awaken his dormant energies becomes more and more healthy, learned, wise, generous, cooperative and respectable, as the inner energies gain prominence in his soul. A weak person is often a victim of bad habits, destined and of wicked persons who are stronger than him, but a strong and noble person himself enjoys life and extends a helping hand to those weaker to him. Injustice flourishes when there are no checks and balances in the exercise of power. Acquisition of power by persons of nobility of character acts as an antidote to this unbridled and evil exercise of power by those who are evil-minded tyrants.
Superiority does not lie in power and pelf but in the richness of high ideals and aims and feelings of compassion, kindness, sharing and carrying. Persons who possess only power and pelf and lack inner refinement and balance are crude, fickle-minded, mean and disturbed. They live lives of utmost inferiority. On the other hand, persons of high thinking generosity of nature and noble actions lead lives of superior quality even if they are not materially affluent. It is this aristocracy of spiritual richness that gives unshakable peace and unalloyed happiness.
Purity is true beauty. Not only human beings but even animals and birds, insects and worms like beauty. Wherever there is impurity, ugliness is bound to be there and nobody would like to stay there. A person having impurities in his body is bound to be weak and sick. Then what to say of a person whose mind, intellect and inner-self are full of dross? He is no better than an animal or devil. The only way to rise above these infirmities is to cultivate all-round purity. One who is pure internally as well as externally, whose means of livelihood, ideology, body, speech, dress, residence and other materials of use are clean and pure, will be happy, cheerful, sweet-tempered and contented.
Divine insight means establishing relationship with divine qualities of the world. Like attracts like that. Persons having an outlook of seeing goodness in the world find good persons all around them. If we pay attention to philanthropic deeds, goodness, service-mindedness, cooperation and good deeds done by the people we will find that by and large there is far better in the world than evil. To a person with perverted mind, all objects and person will appear perverse. Likewise one who looks with eyes of love and understanding will find the same qualities reflected back from all around him. He will discover that the world is a multi-hued, beautiful and sweet-smelling garden of God.