Вы находитесь на странице: 1из 48
|| O® bh¿rbhuva¡ sva¡ tatsaviturvareñya® bhargo devasya dhºmahi dhiyo yo na¡ pracoday³t || (May Almighty
|| O® bh¿rbhuva¡ sva¡ tatsaviturvareñya® bhargo devasya dhºmahi dhiyo yo na¡ pracoday³t || (May Almighty
|| O® bh¿rbhuva¡ sva¡ tatsaviturvareñya® bhargo devasya dhºmahi dhiyo yo na¡ pracoday³t || (May Almighty
|| O® bh¿rbhuva¡ sva¡ tatsaviturvareñya® bhargo devasya dhºmahi dhiyo yo na¡ pracoday³t || (May Almighty

||O® bh¿rbhuva¡ sva¡ tatsaviturvareñya® bhargo devasya dhºmahi dhiyo yo na¡ pracoday³t ||

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

-

Rigveda

3/62/10;

Samveda

1462,

Yajurveda

3/35,

22/9,

30/2,

36/3

Volume - 4 Issue - 1 Jan -Feb, 2006 Date of Publication: 01.01. 2006 Annual
Volume - 4
Issue - 1
Jan -Feb, 2006
Date of Publication: 01.01. 2006
Annual Subscription
India: Rs. 60.00
Abroad: Rs. 600.00

What is Love?

To love is to find happiness in making others happy. It is to understand what others think and feel and need. It is to say and do the things that make them eager to be with us and to do these things not in hope of gaining some good, but because doing them is natural for us.

It is to know their weaknesses yet see them as strong and, because of our high vision and our unfailing faith, to inspire them to be stronger than they are while inspiring us to be stronger too.

It is to accept others as they are and, if they should fail our aspirations for them or spurn our outstretched hands, to keep open the “door” of our hearts.

It is to appreciate the importance of others and to help them appreciate their own importance.

It is to grow into the hearts of others and to become a part of their lives yet not bind their hearts nor limit their lives.

It is to loose ourselves in something greater, as a small spark loses itself in other sparks and becomes a star.

Love is like the Sun. It gives out of its own substance and its own self and, by giving itself, becomes a source of life and light.

- James Dillet Freeman

[From: Angels Sing in Me; with glad permission of the publishers, Unity house, Unity, USA]

LOVE AND PRAYERFILLED NEW YEAR GREETINGS & WISHES FOR ALL OUR READERS

-Akhand Jyoti Editorial Team

Jan-Feb 2006 3

Jan-Feb 2006

3

Contents 1. Amrit Cintan   What is . . . . . . . .
Contents 1. Amrit Cintan   What is . . . . . . . .
Contents 1. Amrit Cintan   What is . . . . . . . .
Contents 1. Amrit Cintan   What is . . . . . . . .

Contents

1.

Amrit Cintan

 

What

is

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

03

2.

From Chief Editor's Desk At the Threshold of the New Age

 

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

05

3.

Vedic Solutions to Modern Problems -1: Purification of Air

 

07

4.

Youth Column

 

Work .

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

11

5.

Do Planets Influence our Health

 

.

.

.

.

.

13

6.

Let’s Awaken our Sixth Sense .

 

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

18

7.

Health Tips Some Ayurvedic Tips for Health and Vigor

 

20

8.

My Father: The Yogi

 

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

22

9.

Science and Spirituality

 

Deciphering Consciousness: Limitations of Modern Science and

 

Scope of Vedic Approach

 

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

26

10.

Companions in Solitude-6 Straight and Crooked Trees

 

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

30

11.

My Life: Its Legacy and Message-17 The mantra ‘As you sow so shall you reap’ which I followed all my life

 

33

12.

Sri Aurobindo’s Integral Education:Physical and Vital Education

 

36

13.

An Illusion Purported by the Digital

 

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

39

14.

Amrit V³ñº The Real Art

of

Human

Alchemy

 

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

42

15.

Yug Nirman Yojana - At a Glance

 

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

.

47

4

4 Jan-Feb 2006

Jan-Feb 2006

From Chief Editor's Desk At the Threshold of the New Age Dr. Pranav Pandya T
From Chief Editor's Desk At the Threshold of the New Age Dr. Pranav Pandya T
From Chief Editor's Desk At the Threshold of the New Age Dr. Pranav Pandya T
From Chief Editor's Desk At the Threshold of the New Age Dr. Pranav Pandya T

From Chief Editor's Desk

At the Threshold of the New Age

Dr. Pranav Pandya

Desk At the Threshold of the New Age Dr. Pranav Pandya T his issue will be

T his issue will be hopefully in the hands

of our readers at the advent of the New

Year and just before the bursting faith

and blossoming of vibrantly luxuriant and multihued Spring (Basant) – when Mother Nature will start pulsating, singing and dancing with the revivified riotously colorful play of Life. “Basanti” color also signifies the spirit of valor, sacrifice and an unconquerable resolve for achievement of noble and lofty aims.

For us, the Gayatri Pariwar Parijans, the Basant Parva which this year falls on February 2, 2006, is of unique significance as it will mark the 80th anniversary of our Gurudev’s initiation into his epoch-changing Bhagirath Sadhana on Basant Parva of 1926 (January 18). This Basant Parva will also mark the beginning of a six- year long intensive collective Tapa-Sadhana, in tune with the call of the Time Spirit (Mahakal) upto Basant Parva of 2012.Purnahuti of this epochal collective upasana – sadhana – aradhana (remembrance of the all-pervasive Divine Presence, self discipline and selfless service) will be spread over a period of one year between Basant Parvas of 2011 and 2012 – as celebrations of the birth centenary of

Gurudev. This six-year period is prophesied to bring about revolutionary upheavals and changes in collective human psyche, paving the way for ushering of the Golden Era (Sat Yug) on Earth- when Laws of Divine Spirit (Unity, Love, Light, unalloyed Joy-filled Life) will manifest in human consciousness.

We firmly believe that this period of one year will also see the emergence of an irreversible era of freedom of human consciousness from the dungeon of Darkness into the Resplendent Light of Illumined Awareness.

The Time Spirit has decreed that India will have to play a very significant role in the ushering of the New Era. This is the sacred legacy that has been specifically bequeathed to the Parijans of Gayatri Pariwar by the immortal Rishis (Adepts) of Devatma Himalaya through our Gurudev. It is the youth of India, including millions living abroad as leaders in various specialized fields, who will lead by example (by WALKING THE TALK) the strife-torn, hatred-ridden, deluded, depressed and way-lost humanity into the Era of Truth (Sat Yug), which is beckoning us, even though in our ignorance we do not see the signs or hear the signals. However, those

Jan-Feb 2006 5

Jan-Feb 2006

5

endowed with Seer Vision have unequivocally declared that Dawn is just about emerging on the
endowed with Seer Vision have unequivocally declared that Dawn is just about emerging on the
endowed with Seer Vision have unequivocally declared that Dawn is just about emerging on the
endowed with Seer Vision have unequivocally declared that Dawn is just about emerging on the

endowed with Seer Vision have unequivocally declared that Dawn is just about emerging on the Horizon. Sri Aurobindo, the seer par- excellence, has declared in his epic poem, SAVITRI:

“A few shall see what none yet understands;

God shall grow up while the wise men talk and sleep;

For man shall not know the coming till its hour

And belief shall be not till the work is done.”

The message and clarion call of Gayatri Mission has spread out not only in all corners of India but throughout the globe through untiring efforts of our dedicated, trained and tested sadhaks. Now the graduates of our Dev Sanskriti Vishwavidyalaya (DSVV) are also forming in hundreds the ranks of these crusaders for the spread of this Message of Hope, Harmony, Happiness and Peace amongst all humanity, cutting across divisive barriers of gender, caste, creed, color and fanatic exclusive religiosity.

Let the New Year and Basant Parva be solemn occasions for us Gurudev’s children and torchbearers of his legacy, to re-dedicate ourselves to resolutely work towards the realization of Gurudev’s Vision.

Let us always remember that when the sky appears at its darkest, the Dawn is not far off to shine forth upon us that Love surrounds us and that the Divine Light within us will guide our Way Home.

I would like to conclude by quoting the illuminating poetic words of another mystic seer, Charles Fillmore, co-founder of Unity

School, USA, which aptly sum up the Resolutions and Vision of our own Mission:

“Out of the sordid, the base, the untrue, Into the noble, the pure, and the new; Out of all darkness and sadness and sin, Spiritual harmonies to win. This is our resolution.

Out of all discord, toil, and strife, Into a calm and perfect life; Out of all hatred and jealous fear, Into love’s cloudless atmosphere. This is our resolution.

Out of the narrow and cramping creeds, Into a service of loving deeds; Out of a separate, limited plan, Into the brotherhood of man. This is our resolution.

Out of the bondage of sickness and pain, Out of poverty’s galling chain; Into the freedom of perfect health, Into the blessing of endless wealth. This is our resolution.

Out of this fleeting mortal breath, Out of the valley and shadow of death; Into the light of the perfect way, Into the freedom of endless day. This is our resolution.

With Love and Prayerfilled New Year and Basant Parva Greetings to all our readers and parijans,

-Pranav Pandya

6

6 Jan-Feb 2006

Jan-Feb 2006

Vedic Solutions to Modern Problems - I Purification of Air A ir, water and food
Vedic Solutions to Modern Problems - I Purification of Air A ir, water and food
Vedic Solutions to Modern Problems - I Purification of Air A ir, water and food
Vedic Solutions to Modern Problems - I Purification of Air A ir, water and food

Vedic Solutions to Modern Problems - I

Purification of Air

A ir, water and food are essential for the survival of any being. Sustenance of

human life has additional requirements of social and cultural ambience. It is ironical to see that man, the intelligent being, has built the grand edifice of progressive civilization and scientific evolution with a near total neglect of the foundational support system of Nature. What could be worse, this ever- growing race of technological and industrial advancement has hampered the environment to the extent that life on the earth appears to be heading towards the edge of extinction. The gravity of the threat is no less on the social and cultural fronts. Every thoughtful mind is naturally concerned to find some way out.

Past few decades have witnessed several attempts – environment protection projects, protocols, policies, etc – at the national and global levels to combat the threats posed by ‘Global Warming’, ‘Brown Cloud’, ‘Green House Gases’, ‘Depletion of Ozone Layer’, ‘Industrial Waste’, ‘Pesticides and Toxicity of Soil and Crops’, ‘Scarcity of Drinking Water’, ‘Ecological Degradation’, etc. However, as no solution suggested or tried so far substantially targets or controls the root causes, the silver line of hope is rather dim and hazy. The ongoing developments on alternate energy systems, non-conventional resources

generation, reprocessing of natural resources also are too expensive and impractical for implementation in the geographically and economically heterogeneous world. Population explosion in the developing countries like India adds to the complexities and the situation remains largely grim.

Though at a small scale, efforts of following the guidelines of the Vedic approach to environmental management and socio- economic and cultural system, guided by the rishis (seers-saints and sages of ancient India), have shown promising outcomes. It is therefore in the fitness of things to review the ancient methods and guidelines that may provide us with viable solutions to save our lovely planet. We aim to elucidate the relevant aspects in the present and some more articles of the successive issues of “Akhand Jyoti – The Light Divine”.

We begin with the topic of Air Pollution. We are all aware of the causes and kinds of air pollution. Our economic growth depends upon the growth of production from the factories which means greater emission of toxic particles which move through the air across the surrounding regions and also far away; our progress also is interlinked with increase of automobile traffic, which further adds to

Jan-Feb 2006 7

Jan-Feb 2006

7

release of poisonous gases and harmful particles in the air we breathe in. But, given
release of poisonous gases and harmful particles in the air we breathe in. But, given
release of poisonous gases and harmful particles in the air we breathe in. But, given
release of poisonous gases and harmful particles in the air we breathe in. But, given

release of poisonous gases and harmful particles in the air we breathe in.

But, given the air-borne nature of the threat

and impossibility of removal of the cause which is the core of the modern trends of industrial and economic progress, there is little that can be done to stop the ‘Brown Clouds’

of polluted material enveloping the globe.

Control has to be done at source.

A blanket of chemicals, dust, industrial

emissions, aerosols and motor vehicle exhausts

has built up in most of the developed and fast developing nations. When winds drop, this accumulation of toxins grows bigger, waiting

to be blown on to other continents. The

ecologically damaging emissions have, most dangerously, also caused depletion in the protective ozone layer above the earth’s atmosphere and thus invited enormous hazardous radiations from the space. The alarming rise in varieties of cancers and

respiratory problems on one hand and the rising temperatures of the globe as a whole

on the other are most obvious and prominent

nuisances of this pollution. Be that Rio-de- Jenero Conference, Kyoto protocol, Doha summit or any other treaty on pollution

control, none has been able to abate this threat

to

the desired level. The reasons are obvious

––

no country can put its economic growth at

stake; huge expenses associated with effective action against the source of pollution, political and geographical constraints are also the

limiting factors.

The Vedas are revered as the most ancient repositories of perennial knowledge, relevant for all Ages. As harmony of Nature and all forms of Life was given utmost importance by the Vedic Rishis, an immediate question

arises in our minds as to how the environment in general, and air (oxygen) in particular, was dealt in these primordial treatises.

Vedic Views and Solutions:

While referring to the “Environment of Life”, the Vedic scriptures consider Earth – soil, water and earth’s atmosphere, Space and the Sun (plus the solar system) collectively. All components of Nature are said to be interrelated and interdependent. All powers of Nature and origins of natural resources and life-forms (including plants and trees) are given due respect in the Vedic hymns as manifestations and reflections of the divine creation – thus emphasizing the importance of each. Several of the Vedic texts preach that the earth, water, fire, air, plants and animals are together supporting the human life system on this planet and provide guidelines towards ecological balance and healthy co-existence of all.

As per the Vedic literature, whenever there is an imbalance in the natural harmony of the above components, the process of destruction begins. The word ‘Kravy³dis used here to describe the cause for pollution i.e. the substances which harm the ecosystem and hence the human life. Interestingly, the Vedic scriptures also mention the occurrence of environmental pollution including air, water, and soil pollution because of artificial equipments, machineries and toxic ‘unnatural substances’ (e.g. synthesized chemicals).

On the contrary green mountains, monsoon clouds, natural rains, water (rivers and springs) forests (plants and trees), sunlight, morning atmosphere, etc are referred as purifiers of environment. For example, see the following hymn (no. 3|21|10) of the Atharva

8

8 Jan-Feb 2006

Jan-Feb 2006

Veda and also the hymns no. 10|35|2, 10|66|9,10|66|10 and 10|64|8 of the Rig Veda. Ye
Veda and also the hymns no. 10|35|2, 10|66|9,10|66|10 and 10|64|8 of the Rig Veda. Ye
Veda and also the hymns no. 10|35|2, 10|66|9,10|66|10 and 10|64|8 of the Rig Veda. Ye
Veda and also the hymns no. 10|35|2, 10|66|9,10|66|10 and 10|64|8 of the Rig Veda. Ye

Veda and also the hymns no. 10|35|2, 10|66|9,10|66|10 and 10|64|8 of the Rig Veda.

Ye parvat³¡ som priÌÚha ³pa¡, v³ta¡ parjanya ³dagniïte kravyadmaïiÌamaña |

“Air” is often referred in the Vedic literature as “v³ta” or “v³y¿” and oxygen in particular as “pr³ña-v³y¿” or viïuddha (pure) v³y¿.

At one place the Atharva Veda instructs – ‘Apo Vata Aushadhayah’; meaning: Air and Water are sacred and like natural medicines and so it is very important to keep them clean and pure. Similarly a hymn in Rig Veda (6|3|7|3) sites ‘No chinno v³yu¡ am—ata® vi daÌyet; meaning:

pure v³yu (oxygen) is like elixir (am—ata) and so it should be always available in its natural pure form. This implies that one should not carry out any activity because of which the oxygen is diminished or air is adulterated.

Another hymn in Chapter 3 of the Rig Veda says – if the forests / plants are destroyed, it will adversely affect the oxygen level and also the mineral wealth, as trees and plants are also the saviors of the precious wealth contained inside the earth.

Reference of Ozone Layer in the Vedic Texts:

It is amazing to note that the Vedas also mention about the ‘ozone layer.’

Several hymns of Rig Veda and Atharva Veda, mention that the earth is surrounded by a membrane, which is very thick. For example:

Mahat t³dulbam sth³viram tad³sida, yenaviÌÚata¡ praviveïiÚh³pa¡ Rig Veda 10|51|1

Tasyot jayam³nasya ulb³ ³sida hirañyaya Atharva Veda 4|2|8

The term used for Ozone layer is ‘mahat ulb³’. Mahat in Sanskrit means very big and ulb³ is the membrane, which covers the embryo inside the uterus. In Atharva Veda the color of this layer has been called as golden i.e. ‘hiranyaya’. Thus comparing the Ozone layer with the membrane covering the embryo, it is clear that the function of this layer is said to be the protection of the earth. To disturb this layer shall be as harmful as disturbing the membrane covering the embryo inside the uterus.

Apart from providing guidelines for plantation and protection of trees, all the Vedas and Vedic scriptures sing paeans in praise of yagya (fire ritual) as the savior process of environmental purification and ecological balance.

Yagya is a scientific process of sublimation and transformation of healthy constituents of plants/herbal medicines into vapor phase and their expansion and dissipation in the surrounding air. It also helps in maintaining balance of oxygen, carbon-di-oxide and reducing the harmful growth of poisonous and ozone layer-depleting gases and radiations etc. Because of this, the term yagya is also used here as for every process (e.g. cycles of Nature) and philosophy, which generate healthy substances of essential and beneficial effects and goodwill. This is why yagya has been termed as the nucleus of all the natural cycles.

Aya® yagyo bhuvanasya n³bhi¡ | -Yajur Veda 23|62

Yagya is also referred here as the source of pr³ña-parjanya (shower of water and air- purifying and vital elements) from the Dyu-

Jan-Feb 2006 9

Jan-Feb 2006

9

Loka (upper layer of earth’s atmosphere and space beyond). The fire ritual of yagya is
Loka (upper layer of earth’s atmosphere and space beyond). The fire ritual of yagya is
Loka (upper layer of earth’s atmosphere and space beyond). The fire ritual of yagya is
Loka (upper layer of earth’s atmosphere and space beyond). The fire ritual of yagya is

Loka (upper layer of earth’s atmosphere and space beyond).

The fire ritual of yagya is given preeminent importance in the Vedas, as the first hymn of the Rig Veda refers agni (fire) as purohita (the leader and the principal guide) – “Agni MiÃe Purohit³”.

Yagya has been described as the best way to eliminate pollution in some Upanishads; the following hymn of the “Chhandogya Upanishad (4|16|1) states that yagya removes all the faults, impurities and pollution and purifies everything around.

AiÌa hi vai yagyo yo aya® p³vate, ida® sarva® pun³ti, tasm³dev aiva yagya¡

Yagya is the most effective eco-friendly method of removing harmful germs, bacteria and other carriers of infections and diseases. For example,

Indrasya Y³ Mahº D—aÌat Krimerviïvasya Tarhañº | Tay³ PinaÌmi Sa® Krimºn DraÌad³ Khalv³ó Iva || – Atharva Veda 2 | 31 | 1

Meaning: The grand ‘force’ of yagya will destroy all the germs and insects, as a huge stone crushes and powders grains beneath it.

It is also termed as the prime source of all energy and vigorous vegetation. As the name suggests, the “Yajur Veda” encompasses the philosophy and science of all forms of yagya. Several hymns here describe yagya as the best means of purification of environment, maintenance of ecological balance and healthy and happy survival and all-round well-being of all living beings and plants and trees.

Yayga is therefore an integral part of all Vedic sacraments. The Puranas and other Vedic

scriptures give detailed descriptions of different kinds of yagyas for specific purposes.

[We had presented some articles on the scientific aspects of yagya in the early issues of this magazine in 2003. In fact one full issue (July-August 2005) has been devoted to Ashwamedha yagya that used to be performed for the social, political, cultural and environmental harmony of the Nation. We shall be bringing out a separate series of articles on therapeutic applications of yagya (yagyopathy) with authentic references of the recent research works in this area. Some research groups associated with ‘homa- therapy’ experiments, viz. a special kind of agnihotra (small scale yagya in which fire is lit on dry cow-dung) have reported on successful use of yagya-ash for healthy vegetation. Pioneering scientific study on the assessment of yagya for reducing air pollution has been undertaken by a research group led by Dr. Pranav Pandya, Chancellor, Dev Sanskriti Vishwa Vidyalaya, Haridwar in collaboration with the Central Pollution Control Board, Delhi. The results of several indoor and outdoor experiments have been very encouraging and show significant potential of yagya for environmental protection. ]

Mind is a fertile field. You can produce what ever you like. As you sow, so shall you reap.

10

10 Jan-Feb 2006

Jan-Feb 2006

Youth Column Y ou work so that you may keep pace with the earth and
Youth Column Y ou work so that you may keep pace with the earth and
Youth Column Y ou work so that you may keep pace with the earth and
Youth Column Y ou work so that you may keep pace with the earth and

Youth Column

Y ou work so that you may keep pace with the earth and the soul of the earth.

For to be idle is to become a stranger unto the seasons, and to step out of life’s procession that marches in majesty and proud submission towards the infinite.

When you work you are a flute through whose heart the whispering of the hours turns to music.

Which of you would be a reed, dumb and silent, when all else sings together in unison?

Always you have been told that work is a curse and labour, a misfortune.

But I say to you that when you work you fulfill a part of earth’s furthest dream, assigned to you when that dream was born,

And in keeping yourself with labour you are in truth loving life,

And to love life through labour is to be intimate with life’s inmost secret.

But if you in your pain call birth and affliction and the support of the flesh a curse written upon your brow, then I answer that naught but the sweat of your brow shall wash away that which is written.

You have been told also that life is darkness and in your weariness you echo what was said by the weary.

Work

And I say that life is indeed darkness save when there is urge,

And all urge is blind save when there is knowledge.

And all knowledge is vain save when there is work,

And all work is empty save when there is love,

And when you work with love you bind yourself to yourself, and to one another, and to God.

And what is it to work with love?

It is to weave the cloth with threads drawn from your heart, even as if your beloved were to wear that cloth.

It is to build a house with affection, even as if your beloved were to dwell in that house.

It is to sow seeds with tenderness and reap the harvest with joy, even as if your beloved were to eat the fruit.

It is to charge all things you fashion with a breath of your own spirit,

And to know that all the blessed dead are standing about you and watching.

Often have I heard you say, as if speaking in sleep, “He who works in marble, and finds

Jan-Feb 2006 11

Jan-Feb 2006

11

the shape of his own soul in the stone, is nobler than he who ploughs
the shape of his own soul in the stone, is nobler than he who ploughs
the shape of his own soul in the stone, is nobler than he who ploughs
the shape of his own soul in the stone, is nobler than he who ploughs

the shape of his own soul in the stone, is nobler than he who ploughs the soil.

“And he who seizes the rainbow to lay it on a cloth in the likeness of man, is more than he who makes the sandals for our feet.”

But I say, not in sleep, but in the over- wakefulness of noontide, that the wind speaks not more sweetly to the giant oaks than to the least of all the blades of grass;

And he alone is great who turns the voice of the wind into a song made sweeter by his own loving.

Work is love made visible.

And if you cannot work with love but only with distaste, it is better that you should leave your work and sit at the gate of the temple and take alms of those who work with joy.

For if you bake bread with indifference, you bake a bitter bread that feeds but half man’s hunger.

And if you grudge the crushing of the grapes, your grudge distils a poison in the wine.

And if you sing though as angels, and love not the singing, you muffle man’s ears to the voices of the day and the voices of the night.

-Kahlil Gibran

[From the seer-poet’s internationally acclaimed book –THE PROPHET]

Rivers Hardly Ever

Rivers hardly ever run in a straight line.

Rivers are willing to take ten thousand meanders

And enjoy every one

And grow from every one –

When they leave a meander,

They are always more

Than when they entered it.

When rivers meet an obstacle,

They do not try to run over it;

They merely go around –

But they always get to the other side.

Rivers accept things as they are,

Conform to the shape they find the world in –

Yet nothing changes things more than rivers;

Rivers move even mountains into the sea.

Rivers hardly ever are in a hurry –

Yet is there anything more likely

To reach the point it sets out for

Than a river?

- James Dillet Freeman

Buddha seemed quite unruffled by the insults hurled at him by a visitor. When his disciples later asked him what the secret of his serenity was, he said: “Imagine what would happen if someone placed an offering before you and you did not pick it up. Or someone sent you a letter that you refused to open; you would be unaffected by its contents, would you not? Do this each time you are abused and you will not lose your serenity.”

The only kind of dignity, which is genuine, is that which is not diminished by the disrespect of others. You don’t diminish the majesty of Niagara Falls by spitting in it.

12

12 Jan-Feb 2006

Jan-Feb 2006

Do Planets Influence our Health I mpressions of the actions of the past, circumstances of
Do Planets Influence our Health I mpressions of the actions of the past, circumstances of
Do Planets Influence our Health I mpressions of the actions of the past, circumstances of
Do Planets Influence our Health I mpressions of the actions of the past, circumstances of

Do Planets Influence our Health

I mpressions of the actions of the past, circumstances of the present and theunfolding schemes of the future are all

stored in the hidden layers of human consciousness. Astrology decodes and interprets them in its own distinctive style. It searches for the root causes of adversities that crop up in life, and offers novel and appropriate preventive and remedial measures.

The literal meaning of astrology, Jyotish, is ‘light’. It is a light that locates and illumines the causative factors obscured from view in the mist of the past. Its aim is to make the present life trouble-free and happy.

Astrologers hold that the creation is a special form of extremely condensed energy. This energy flow in the cosmos is uninterrupted and indivisible. It is one; only its shape and form undergo changes at different levels and strata. Essentially, we all are linked together. Is this linkage predictable or unpredictable? What is the pattern of this linkage? Where are we standing in the midst of this mega concentrate of energy? The occult science of Astrology was discovered to provide answers to these questions.

Astrology studies man’s position in the universe and his inter-relationship with the cosmic elements. It divides the cosmic flow of energy into three classes; namely 9 grahas (planets), 12 rashis (zodiac signs) and 27 naksatras (stars). They are considered to be

connected with human consciousness. Astrology co-relates these energy groupings with individual organs of the human body. Ayurveda, on the other hand, links human nature with these celestial objects. Thus both ayurveda and astrology are essentially inter- related and approach the same target from different angles. That is why, we find the practice of ayurvedic medicines being taken

to

counter the ill-effects of planetary positions.

A

comprehensive study of this science is found

in

the famous treatise of Dr. K.S. Charak titled

‘Essentials of Medical Astrology’. According to ayurveda, ailments occur on account of an imbalance between the three elemental forces in the body – vata, pitta and kapha – called tridosha. A malfunctioning of vata gives rise to neurological disorders, joint pains etc. A pitta imbalance produces fever as well as liver and gall bladder problems. Kapha is linked with breathing problems, cold, asthma etc.

In the science of astrology, the Sun and Mars determine the pitta nature. The Moon is considered a cool planet; hence its connection with kapha, and to some extent with vata. Mercury affects all the three; Jupiter has a bearing on kapha, Venus on vata and pitta, and Saturn on vata.

Jupiter, Mercury, Venus and the Moon, in

general are considered benign planets while the Saturn, Rahu, Ketu, Mars and Sun baleful.

It is this latter category that is regarded as

disease causing. In specific and adverse

Jan-Feb 2006 13

Jan-Feb 2006

13

configurations, all planets cast baleful effects; the negative effect of already unfriendly planets becoming even
configurations, all planets cast baleful effects; the negative effect of already unfriendly planets becoming even
configurations, all planets cast baleful effects; the negative effect of already unfriendly planets becoming even
configurations, all planets cast baleful effects; the negative effect of already unfriendly planets becoming even

configurations, all planets cast baleful effects; the negative effect of already unfriendly planets becoming even more accentuated in this situation.

The various positions of the planets are called dasha (phases) depending on time and configuration, and are categorized into ‘vimshottari’ and ‘yogini’ phases. The total duration of vimshottari phases is 120 years and that of yogini 36 years. The positional duration of the Sun is 6 years, Moon 10 years, Mars 7, Rahu 18, Ketu 7, Saturn 19, Jupiter 16, Mercury 17 and Venus 20 years (total 120 years) in the vimshottari phase. Within vimshottari there are further subdivisions called mahadasha, antardasha and pratyantardasha. In the yogini phase, the Moon phase is of 1 year, that of Sun 2 years, Jupiter 3 years, Mars 4 years, Mercury 5 years, Saturn 6 years, Venus 7 years, and Rahu and Ketu each 8 years making a total of 36 years.

All the nine planets have their own specific zodiac signs attached to them: the Sun – Leo, the Moon – Cancer; Mars – Aries and Scorpio; Mercury – Gemini and Virgo; Jupiter – Sagittarius and Pisces; Venus – Taurus and Libra; Saturn – Capricorn and Aquarius. The planets are the controlling lords of their respective zodiac signs. These signs are considered located in the various organs of our body: Aries in the head; Taurus in the face; Gemini in the shoulders, neck and the upper part of the chest; Cancer in the heart; Leo in the stomach; Virgo in the waist and intestines; Libra below the stomach; Scorpio in the genitals; Sagittarius in the thighs; Capricorn in the knees; Aquarius in the legs; and Pisces in the feet. A person with these signs in his body is called ‘Kaalpurusha’.

Similarly, the nakshatras are said to be located inside the body parts of Lord Vishnu. The Narada-Pulastya dialogue in Vaman Puran refers to Lord Vishnu as Naksatra Sharira (body made up of stars). Sage Pulastya describes this body thus: Mool naksatra in the two feet, Rohini in the legs and Ashwini in the two knees; Poorva Asad and Uttar Asad in the thighs, Poorva Phalguni and Uttar Phalguni in the genitals; Kritika in the waist; Poorva Bhadrapada and Uttara Bhadrapada in the two sides; Revati in the armpits; Anuradha in the heart; and Dhanistha in the posterior portion. In Lord Vishnu’s arms is located Vishakha; Hasta in the palms; Punarvasu in the fingers and Ashlesa in the nails; Jyestha in the tongue, Shravan in the ears, Pusya in the mouth, Swati in the teeth, Shatbhisa in the chin, Medha in the nose, Mrigshira in the eyes, Chitra in the forehead, Bharani in the head, and Adra in the hair. These nakshatras have their specific temperaments with which they cast influence upon the earth and the human body. The planetary dashas are based upon these very nakshatras or stars.

The adversarial position of planets affects the energy flow between the humans and the surrounding atmosphere. An imbalance here gives rise to multiple kinds of ailments and disorders. Since the Sun promotes pitta temperament, both the weak and strong solar positions create problems. The Sun controls the heart, stomach, bones and the right eye. For this reason, its negative influence causes headache, baldness, irritability, fever, pains, acidity, cardiac disorders, eye-ailments, bone and skin diseases, impediments in blood circulation, seizures, leprosy etc. An unfavourable Sun means a continuing risk of accidents, enemy action, poisoning, snakebite and theft. The moon is mainly of the nature of kapha with partial admixture of vata. Hence

14

14 Jan-Feb 2006

Jan-Feb 2006

its adverseness gives rise to mental-emotional disturbances, insomnia and dullness. It is the harbinger of
its adverseness gives rise to mental-emotional disturbances, insomnia and dullness. It is the harbinger of
its adverseness gives rise to mental-emotional disturbances, insomnia and dullness. It is the harbinger of
its adverseness gives rise to mental-emotional disturbances, insomnia and dullness. It is the harbinger of

its adverseness gives rise to mental-emotional disturbances, insomnia and dullness. It is the harbinger of diseases like T.B., blood- disorder, diarrhea, dropsy, jaundice, skin diseases, fear psychosis etc. A combination of the Moon and Mars causes gynecological problems.

Mars is bearer of pitta. It generates extreme excitement and aggressiveness. It regulates bile, hemoglobin and cervix, and so all diseases connected with these parts arise from the malevolence of Mars. Favourable Mercury enhances intellectual caliber, but when unfavorable, it combines with Moon to produce mental disorders of various kinds. Mercury is held as the lord of skin, neck, nose, lungs and the forehead. It generates disorders connected with the nerves and mind. Intemperate language and frightening dreams are also produce by unfriendly Mercury.

Jupiter is connected with kapha. It regulates liver, gall bladder, spleen, pancreas, ears and fat, and consequently diseases of these organs are likely to erupt in the mahadasha of Jupiter. This planet is notorious for causing obesity and inertia. Venus is causative of vata and kapha. It is considered related to sexual lust, which can be controlled by making it favourable. It regulates eyes, genitals, urine bladder, lachrymal glands etc. It is a water-element planet which affects the hormone secreting glands of the body and thereby lies behind genital deformities, urinary troubles, lethargy, ennui, etc.

Saturn is of Vata temperament. It is the controlling planet for chest, legs, nervous system, rectum etc. Its adverseness gives birth to incurable and fatal diseases like cancer, paralysis, tumors, mental disorders and the like. Rahu and Ketu are the two shadow

planets. Rahu causes leprosy, ulcer, unknown phobias and other incurable diseases. It makes one vulnerable to snakebites. It is the chief factor behind kaal sarpa yoga which turns life into a veritable hell. Ketu too, like Rahu, is the originator of many diseases and makes one’s life terrible. Ketu and Mars also push one into surgery.

The above enumeration makes these planets appear as deadly foes of mankind. But it is not really so. When favourable, these very planets shower boons and fill the life with all kinds of riches, honors and enjoyments. A friendly Saturn elevates one to royalty. Jupiter purifies the thoughts, and Venus liberates from the defilement of carnal lust. The Moon brings about mental peace and serenity. If Rahu is favourable, it bestows the treasure trove of knowledge. It also grants the pleasure of inland and foreign travels.

The Sun is regarded as the lord of planets. If

it is favourable, it can regulate and bring in

harmony all other planets. It burns away accumulated sins and puts one on the liberating path of spiritual upliftment.

But how to bring all this about? How to

convert the unfavourable into favorable? It is not as difficult as it sounds to be. Indeed, it is

a simple and safe process. There are specific

mantras to propitiate the planets and make them amiable. If learnt from a competent guide, and regularly recited, they can produce miraculous results. Alternatively, the japa of Gayatri mahamantra, under the supervision of an enlightened Guru would serve the purpose. Remember, Gayatri mantra is a very potent tool

and produces immediate result. It cuts the shackles of pain and makes the future bright.

Jan-Feb 2006 15

Jan-Feb 2006

15

Let’s Awaken our Sixth Sense The mysterious workings of nature are unfathomable by the human
Let’s Awaken our Sixth Sense The mysterious workings of nature are unfathomable by the human
Let’s Awaken our Sixth Sense The mysterious workings of nature are unfathomable by the human
Let’s Awaken our Sixth Sense The mysterious workings of nature are unfathomable by the human

Let’s Awaken our Sixth Sense

The mysterious workings of nature are unfathomable by the human mind. Nature creates awesome earthly turmoil and at the same time sends down subtle forewarnings to the living beings to keep out of harm’s way. Unusual barking of dogs, birds fleeing their nests, unexplained behavior of cats and many wild animals - all these signal to an impending natural disaster. These creatures give intimations of beneficial changes, too. How are they prescient of future events while ordinary man remains completely ignorant of these? Experts attribute this capability in animals to the wondrous gift of the sixth sense, which develops naturally in them.

Sixth sense means going beyond the range of the five normal senses. Subtle perception of that which cannot be heard, seen or understood by the normal sense organs is the function of the sixth sense. The sudden flash of a scene before the eyes which is not actually there is no illusion or psychic disorder; it is the vision of this very sixth sense. Events taking place in the gross phenomenal world have their underlying causes in the subtle non- perceptible world. The pulsations of these events are present everywhere in the subtle world, and upon maturity appear in the form of gross phenomena. If our senses are sensitive enough, we can perceive these signals. But our gross sense organs have their limitations. However, one sense organ - the mind - has the potential to catch these radiating signals provided, of course, that it

has been sufficiently refined and calmed. This is called the sixth sense.

The animals, of course, do not have ‘mind’ as we understand the term in the context of man. But experts opine that nature has endowed other creatures too with special instincts, which they use to thwart any danger as well as for other activities of daily life. Since these animals live their lives very close to nature their special instincts are highly developed. For this very reason, the pets generally have this instinct in diminished form, as their lives are not as closely enlivened with nature as that of their wild brethren.

It is this special gift of nature, which saved the animals from the all-devouring onslaught of the tsunami. In Sri Lanka’s largest sanctuary ‘Galle National Park’, the massive waves of tsunami penetrated up to three kilometers inland but could not harm the numerous elephants, deer, leopards, rabbits and other such resident creatures there. This is very surprising considering that the same waves killed thousands of humans. Did the waves spare these silent and hapless animals, or did they manage to keep themselves out of harm’s way. It is really a mystery. This phenomenon reinforces what the scientists have been suspecting for quite some time now viz., the animals do possess some undefined knack to perceive the danger signals beforehand and reach some safe place.

16

16 Jan-Feb 2006

Jan-Feb 2006

The sixth sense presents a challenge before modern science, which is grappling to understand it.
The sixth sense presents a challenge before modern science, which is grappling to understand it.
The sixth sense presents a challenge before modern science, which is grappling to understand it.
The sixth sense presents a challenge before modern science, which is grappling to understand it.

The sixth sense presents a challenge before modern science, which is grappling to understand it. Operating from beyond the periphery of known scientific parameters, it is, nevertheless, very scientific. References to the existence of such a sense abound in history. The ancient Romans minutely observed the behavior of owls to get advance intimations of a future danger. They found that before a disaster struck, the owls indulged in strange actions and utterances. In some other primitive communities, elephants served this purpose. In India too, the ancient tribes knew this science. The tribes of Andaman and Nicobar islands utilized this knowledge to escape the wrath of tsunami, while the modern and civilized persons, including scientists, perished.

It has been observed that dogs begin to bark in a strange way before an earthquake. A tragic event is often preceded by ominous wailings of dogs, jackals and cats. Before the onset of rains, the drone of a fly species gets markedly increased. Ants begin to move in specific row formations. In the forest, a lion’s stealthy approach is sensed by many birds and tree-creatures whose cacophonous warnings make other ground animals scurry for cover. Rabbits and jackals do not come out of their burrows. Even pets have been seen trying to flee their places on the eve of an earthquake or volcanic eruption even though their sixth sensor is less developed than that of the wild creatures.

Experts on animal behavior assert that the existence of the sixth sense in all living beings cannot be denied. A research group at Harvard Medical School’s Department of Neurobiology has conducted extensive

research in this field. Their researches show that the sixth sense was fully developed in our early ancestors. They had a sensor like organ inside the nose. This, remarkably, is present even in today’s man, but in a dormant state. It is called V.N.O. or, Vomero-nasal organ, and is the actual seat of the sixth sense. There is an intricate web of nerves here, and the hormones secreted here probably form the chemical support base of this extra-sensory faculty.

Thus, like other animals, humans too possess infinite potentialities, which they can utilize to manifest the unmanifest, and to get prior intimation of natural calamities. But this cannot be done unless we activate this dormant power and develop it systematically and meaningfully. By adapting our life style to nature and by adopting specific sadhanas this faculty of the sixth sense can be awakened and mastered.

Every dawn, the pond would warn the nearby spring patronizingly, ‘Friend, you must not make the mistake to come closer, or else you would drown in me and die.”

The spring believed in actual work, not in bragging. It would smile a little and move on its course without any reply.

The pond lay where it was, rotting and stinking. But the spring, gradually slicing the banks, one day reached very close to the bank. It rained heavily that night and even the thin separating boundary gave way. The pond was assimilated into the spring, which began to run even more speedily.

The tree on the bank mocked, “Those who either perform themselves, nor can stand others doing it, suffer this very fate in the end.”

Jan-Feb 2006 17

Jan-Feb 2006

17

H e a l t h T i p s Some Ayurvedic Tips For Health
H e a l t h T i p s Some Ayurvedic Tips For Health
H e a l t h T i p s Some Ayurvedic Tips For Health
H e a l t h T i p s Some Ayurvedic Tips For Health

Health Tips Some Ayurvedic Tips For Health and Vigor

T he series on Ayurveda aims at acquainting the readers of “Akhand Jyoti: The Light

Divine” with the easy-to-use preventive and therapeutic modes of this Vedic Science of Life. The broad topics covered under this series since 2003 include: Interpretation and Reinvestigation of Ayurvedic Philosophy of Well-being in New Scientific Light; Yoga and Ayurveda; Diagnostics in Ayruveda; Tips of Routine and Daily Practices for Sustenance and Augmentation of Vigor and Immunity; Ayurvedic Decoction Therapy – significant findings and prescriptions of the Herbal Lab at Brahmvarchas Research Centre, Shantikunj, Hardwar.

Sound mind, happy heart and healthy body are interdependent. The founders of Ayurveda had well understood and incorporated this fact in this ancient Indian science of medicine. Today, the luxurious life-style, stressful jobs, environmental pollution, and varieties of complications in the familial and social system have increased the psychosomatic disorders at an alarming rate. The clinical studies and surveys across the globe show hypertension, diabetes, cardiac diseases and spinal problems, muscular spasm and body-pains as common health hazards of this category. Imbalanced, stressful routine, excessively ambitious and cutthroat competition, comfort- driven attitude, smoking, high-calorie lavish

food are identified as the major causes of these diseases.

Akhand Jyoti” (Hindi) has been providing practical guidance from time to time, on how one could enhance the resistance and vitality levels of the body by some simple practices of scientific spirituality and art of living. Many readers of this Hindi magazine and its translated versions have benefited by adopting these guidelines. However, the need for risk-free, effective and low-cost medicines remains important, given the rising number of patients all over the world.

In view of the limitations of modern medicines in curing and controlling the psychosomatic disorders and diseases, the relevance and importance of herbal medicines as effective alternative and complementary therapies has been recognized by the frontline scientists over the few decades. Extensive research is now going on in several reputed laboratories in these areas. However, the modern, especially the Western experimental methods revolve around identification, extraction and large-scale production of active chemical compounds from plants and herbs prescribed in Ayurveda and Chinese Scriptures of Medicines. This approach ignores the radical component of Ayurvedic and Chinese medicines, viz., synergistic effects of whole

18

18 Jan-Feb 2006

Jan-Feb 2006

herb/plant, the vital energy of its fresh natural form processed without chemicals, etc. The Ayurvedic
herb/plant, the vital energy of its fresh natural form processed without chemicals, etc. The Ayurvedic
herb/plant, the vital energy of its fresh natural form processed without chemicals, etc. The Ayurvedic
herb/plant, the vital energy of its fresh natural form processed without chemicals, etc. The Ayurvedic

herb/plant, the vital energy of its fresh natural form processed without chemicals, etc.

The Ayurvedic research laboratories at Brahmvarcha Research Centre and Dev Sanskriti Univeristy, Shantikunj Hardwar have taken up the challenge to reinvestigate and prepare herbal/phyto- medicines as per the original Vedic scriptural guidance after confirming the identify, morphology and natural properties of the plants. Apart from the innovative decoction therapy, the researchers here have brought out varieties of medicines for common complaints ranging from headache, body-ache, sprain, common cold, acidity, constipation, diarhorrea, dysentery, to skin allergies and dandruff. Effective brain-energizers like Sarawasti Panchak, Pragya Peya and multipurpose, season-specific tonics of delicious taste such as Ashwagandha Paak, Chuharra Paak, dry and paste forms of Chyavanpraash, are among their major contributions. Most importantly, the Pharmacy of Shantikunj is the also the first and perhaps the only in the world that cites one-day to several months’ expiry dates on each medicine and tonic, as per the optimal period of natural effects of the products.

Yagyopathy lab here is the only scientific lab in the world for yagya-therapy research. Pioneering research and therapeutic applications studied here have shown promising role of this unique Vedic method of Ayurvedic healing. Our future series will focus on yagya-therapy.

The series for the year 2006 pertains to Ayruvedic herbal treatment of some common diseases, which have been the cause of serious concern since past couple of decades. Like the

earlier series on Ayurvedic Therapies, this series is also based on the information on theoretical investigation of the ancient scriptures and experimental research findings available at the Brahmvarchas Research Centre’s Herbal Lab and the positive outcomes of large-scale therapeutic applications prescribed at the allied clinics of the Gayatri Pariwar.

(1) Dry Powders and Tablets against High Blood Pressure:

Ingredients: Brahmi 200gm, Shankpushpi 100gm, Jatamansi 200gm, Vijaya 200gm, Kalijiri (bitter) 100gm, Ajmoda 50gm, Sarpgandha 400gm, Rock Salt 25gm, Ajvain 50gm, Mukta Pishti 10gm, Prabal Pishti 20gm, Silver Bhasm 10gm, Shankha Bhasm 50gm, Nausadar 10gm, Arjun Chhal 100gm, Punarnava 100gm, Sajji Khar 10gm, Sweet Soda 15gm.

Mix the above combinations and grind the

mixture into fine powder. Filter it through a

thin clean cloth. Then either make small pills

of 0.5 gm each and dry them nicely, or put 0.5gm each of this dry power in capsules. Keep

the pills or capsules in airtight bottles,

protected from heat and moisture. For making

pills a paste of the filtered powder is made by

adding appropriate amounts of water or Ghratkumari (Ghee Kunvar) in it.

One-one tablet each, with plain water, in the morning and evening is prescribed for adult patients of high BP.

(2) Digestive Tablets:

Ingredients: Laghu Haritika (small Harad) 125gm, Hing (asafetida) 2gm, Black Pepper 10gm, Jira 20gm, Rock Salt 40gm, Sendha Namak 20gm, Edible Soda 10gm, Amchoora

Jan-Feb 2006 19

Jan-Feb 2006

19

100gm, Tartaric Acid 5gm, Sugar 150gm, Mulethi (Madhuyeshti) 25gm, Camphor essence 2gm, Saunf 20gm, Anardana
100gm, Tartaric Acid 5gm, Sugar 150gm, Mulethi (Madhuyeshti) 25gm, Camphor essence 2gm, Saunf 20gm, Anardana
100gm, Tartaric Acid 5gm, Sugar 150gm, Mulethi (Madhuyeshti) 25gm, Camphor essence 2gm, Saunf 20gm, Anardana
100gm, Tartaric Acid 5gm, Sugar 150gm, Mulethi (Madhuyeshti) 25gm, Camphor essence 2gm, Saunf 20gm, Anardana

100gm, Tartaric Acid 5gm, Sugar 150gm, Mulethi (Madhuyeshti) 25gm, Camphor essence 2gm, Saunf 20gm, Anardana 75gm. If Anardana is not available, then extra 75gm of Harad should be used.

Mix the above ingredients and grind them

finely to make a smooth powder. Further filter it using a thin, clean cloth. Make a hard-dough of this powder using water. Tablets of 0.5 gm each should be made and dried in dry air. Capsules could also be prepared as in case (1) above. In case of acidity of gastric complaint or problems in digestion, take one or two of these tasty sour-sweet tablets with 200gms of lukewarm water. It gives instant relief and helps setting the digestive system right.

(3) Tablets against Diabetes:

Ingredients: Turmeric 100gm, Nirmali Beeja 100gm, Kalmegh 100gm, Saptrangi 100gm, Giloya 100gm, Khas 100gm, Lajavanti Beeja 100gm, Punarnava 100gm, Shilajeet 100gm, Bilva 100gm, Koottha (bitter) 100gm, Kutaj 100gm, Methi (Fenugreek) 100gm, Atees 50gm, Powdered stones of Mango and Black Plum (Jamun) 50gm each, Daru Haldi 100gm, dried Kaith Pulp 50gm, Kutaki 100gm, Vijaya 50gm, Khusarani Ajavian 25 gm, Brahmi 100gm, Shankhpushpi 100gm, Shatavar 100gm, Gorakh Mundi 100gm, Sweet Bacha 100gm.

The above ingredients should be mixed and

grinded well using a Kharal (a kind of stone- made hand grinder). Once the powder becomes fine enough it should be further filtered using a clean, thin cloth-piece. Tiny tablets (of the size of one grain of black gram) should be made from its dough prepared by

mixing appropriate amounts of Ghratkumari in it.

Diabetic patients should take one tablet each with water every day in the morning and evening. They should also observe the diet restrictions as advised by their doctors. These tables alleviate the disorder of glucose homeostatic system and also stimulate the pancreas to regulate the in-vivo production of insulin and thus provide good remedial effect.

(4) Pain Relieving Oils:

Patients of Arthritis, Osteoporosis, and varieties of bone and vertebral column related problems and also the aging people suffer from joints-pain, backache, leg pain, knee pain and what not. Such complaints have become quite common these days. Instead of taking chemically synthesized modern pain killing medicines and spoiling the natural harmony of the physiological system, the Ayurvedic decoction of fresh herbal medicines (some of which were described in the earlier series) should be tried out with appropriate yoga- exercises. Massaging with natural herbal oils provides excellent support in relieving or substantially allaying the pains in most cases. We present below the method of preparation of a herbal oil of this kind.

Ingredients: (1) Mustard oil 100gm, (2) Methi beeja (Fenugreek seeds) 10gm, (3) Dhatura beeja 10gm, (4) Kaner root (Yellow Kaner) 10gm, (5) Kuchala seeds 10 gm, (6) Juice of Aak root or leafs 10gm, (7) Bhanga leafs 4gm, (8) Garlic 4gm, (9) Atis 3gm, (10) Red Chilly seeds 2gm, (11) Ajvain 3gm, (12) Bhilava 5gm, (13) Root of Kantakari (Bhatkataiya) 10gm, (14) Kalihari roots 3gm, (15) Priyangu seeds

20

20 Jan-Feb 2006

Jan-Feb 2006

3gm, (16) Tobacco 2gm, (17) Shankhiya (to be used only if necessary) 2gm, (18) Bach
3gm, (16) Tobacco 2gm, (17) Shankhiya (to be used only if necessary) 2gm, (18) Bach
3gm, (16) Tobacco 2gm, (17) Shankhiya (to be used only if necessary) 2gm, (18) Bach
3gm, (16) Tobacco 2gm, (17) Shankhiya (to be used only if necessary) 2gm, (18) Bach

3gm, (16) Tobacco 2gm, (17) Shankhiya (to be used only if necessary) 2gm, (18) Bach 5gm, (19) Turmeric 5gm, (20) Nagphani 10gm, (21) Peppermint essence 5gm, (22) Ajvain (aniseed) essence 2gm, (23) Camphor (Bhimseni Kapoor) essence 10gm, (24) Methyl Salicylate 20ml, (25) Terpentine oil 3ml, (26) Eucelyptus oil 3ml.

Method of Preparation: Chop or crush the herbs stated at sr. nos. (2) to (20) into small pieces of the size of a wheat grain. (Note:

Shankhiya should be used only in case of acute pains). Then cook them in the mustard oil in mild heat. Stir it for 2-3 minutes with the help of cooking spoon so that nothing burns or sticks on the casserole. The mix is ready. Its heating should be put off when it becomes blackish and the mustard oil begins to smell of burning. Let it cool up to some lukewarm temperature. Then filter it using a clean cloth- piece. The mix on the cloth should be pressed and shaken properly with the help of a spoon so that all the oil and essence of the herbs is squeezed out.

Keep the items listed at (21)-(23) in a steel or glass utensil and stir thoroughly to make a uniform solution. Mix this liquid in the filtered herbal oil (prepared by the above-described method). Then successively dissolve the constituents listed at sr. nos. (24)-(26) in this preparation. The oil is now ready for use. Keep it in a glass bottle using adequate airtight lid.

For stronger remedial and therapeutic effects, about 50 to 100gm of condensed fresh urine of cow and about 50gm liquid extracted from fresh cow dung are also used. These are first boiled in 125gm of mustard oil; the layers deposited on oil during this process are to be removed with help of a spoon. Stop heating when the cow-urine and cow-dung water

evaporate completely. Now there will be about 100 gm of ‘processed’ mustard oil. Let it cool and mix the ingredients listed above at sr. nos. (2)-(20) and repeat the method described above.

This oil is only for external use. As it has some toxicity, it should not be applied in any part above the neck. It should be kept away from the reach of children. As a precaution, it should not be used by pregnant women.

As per Ayurvedic diagnostics, often the pains in body parts, especially joints, back or sciatica types occur due to the ailments of V³ta. It is recommended in such cases to drink one spoon of castor oil. It should be continued for 1 or 2 days only. It works like an anima and clears the stomach of the undigested, rotten accumulations that give rise to v³ta. In case taking castor oil with plain water is not effective, two spoons of this oil should be drank in with a glass of lukewarm milk. In rare cases, even if with two spoons the patient does not get loose motions, the amount may be increased as per the recommendations of Ayurvedic doctors. This remedy should be repeated after a week. Taking the decoctions of Dashmula and Maharasna (preparations described in earlier series; this magazine 2004) renders healthy support in this treatment.

“A family knit together, by bonds of loving cooperation and mutual understanding, is a living model of heaven on earth.”

Jan-Feb 2006 21

Jan-Feb 2006

21

My Father the Yogi [Published with glad permission of Kalindi Behan, the original compiler in
My Father the Yogi [Published with glad permission of Kalindi Behan, the original compiler in
My Father the Yogi [Published with glad permission of Kalindi Behan, the original compiler in
My Father the Yogi [Published with glad permission of Kalindi Behan, the original compiler in

My Father the Yogi

[Published with glad permission of Kalindi Behan, the original compiler in Hindi (and translated into English by late Marjorie Sykes) of Vinobaji’s Memoirs titled ‘MOVED BY LOVE’ of Brahmavidya Mandir, Pawnar (Wardha). – Editorial Team]

My father’s way of life was not unlike Gandhiji’s, in that while he was flexible in many things, he was very firm on points of principle. Not to cause pain to others, always to show respect to older people, to be helpful to one’s neighbors—that was his code of conduct. When I was a child he gave me a little book of maxims from which I learned a good deal about these standards of conduct, and which also showed me my faults. I owe my father a great debt of gratitude, and I remember him as I remember my mother, with joy and thankfulness. I may not have recounted so many reminiscences of him as of her, but he too is part of the very fabric of my life.

Father was scientific in everything he did. He ate by rule. His evening meal was a bowl of milk, three wheaten pancakes and ten tolas of vegetables. For breakfast he took a quarter- measure of milk. These meals were fixed and never varied. The midday meal he left to mother’s choice and ate whatever she prepared, though he himself decided how much.

When he began to suffer from diabetes he

reviewed his diet and gave up all sugar and

(sour

curd), and instead of wheat and cereals he

milk. For milk he substituted chhana

began to eat soybean, which contains a lot of protein and fat but is low in carbohydrates. He set about making the change in an interesting way. On the first day he took one soybean only and reduced the quantity of wheat by three grains. On the second day he took two beans and reduced the wheat by six grains. In this way in about six weeks he had gradually reduced his intake of wheat to forty per cent of what it had been, and in the end, with fifteen tolas of soybean and some vegetables, the disease was cured.

At another time be suffered from piles. One day he visited another house where he was served with puri (fried pancakes) and karela (bitter gourd). Next morning he had a good bowel movement with no difficulty, and began to wonder which of the two dishes had had this effect. So next day be tried eating only puri, but got no benefit. Then he tried karela, found it was beneficial, and continued to eat it regularly. That is an example of his scientific and experimental turn of mind. He outlived Mother by thirty years, and for nearly twenty of those years he lived almost entirely on milk though he sometimes took soybean too.

One day my brother Balkoba asked father what difference Mother’s death had made to him. ‘Since she died I have been rather better

22

22 Jan-Feb 2006

Jan-Feb 2006

in health,’ he replied. ‘I am a man who believes in self-restraint and science, but
in health,’ he replied. ‘I am a man who believes in self-restraint and science, but
in health,’ he replied. ‘I am a man who believes in self-restraint and science, but
in health,’ he replied. ‘I am a man who believes in self-restraint and science, but

in health,’ he replied. ‘I am a man who believes in self-restraint and science, but while your mother lived I used to leave one meal a day in her hands and eat whatever she set before me, whether or not it was good for me. Now,

I eat only what seems to me to be good for

my health.’ When Balkoba told me about this

I was very much moved. What power of

detachment there was in that response! It was very close in spirit to the words of Tukaram:

“My wife has died, she has attained her freedom;And to me the Lord has granted release from illusion”.Father was a yogi, mathematician and scientist. As a chemist he carried out a lot of experiments with dyes. He would dye small pieces of cloth with various dyes and then test them to find out how fast they were, how they stood up to strong sunlight and hot water. He kept them all in an album with details of the

dye and the results. ‘You could have dyed a whole sari for me with what you are using on all those scraps!’ said Mother once. ‘As soon as I have completed these trials you shall have many saris, not just one,’ said Father. ‘But till then you’ll have to put up with the scraps!’

When the first textile mill was started in Baroda, Father was delighted. He came home full of happy excitement and told us all about it. ‘Why,’ said Mother, ‘you seem to be even more delighted than when you heard of the birth of your first-born, Vinya!’ Modern thinkers are happy with machinery. For them

it means the birth of a new age, and they can’t

wait to discard the tools of the old one. Like nestling birds, wanting to fly high into the sky the moment they come out of the eggshell, our modern thinkers too want to fly high, now that they are no longer imprisoned within the

eggshell of the old tools. ‘India must be

modernized,’ Father would tell us day after day.

Nevertheless, when Gandhiji started the Village Industries Association Father was very pleased with the idea. Gandhiji invited him to visit Maganwadi (the headquarters of the association in Wardha), and he inspected everything that was being done. His advice was that a machine should be used for the pulping of hand-made paper, and all other processes carried out by hand. That was in 1934-35 when Maganwadi had only just begun, and there was such emphasis on hand processing that Father’s advice was not then accepted. Later, however, it was realized that he was right and a pulping machine was installed.

From Maganwadi Father wrote me a letter on which, unfortunately, I cannot now lay my hands. I ought to have kept it, but I do not usually keep the letters I receive, and I must have let that one go with the rest. He had written ten or twelve pages in a large hand on paper with a slightly bluish tinge. ‘Everything about this letter,’ he wrote, ‘is my own handwork. I made the paper, I made the ink, I made the pen I am using, and I am writing with my own hand.’ The letter was an example of complete self-reliance. Father went on: ‘The paper is a bit blue. I could have bleached it, but only by getting a chemical from outside, so I decided to leave it as it was, and really there is nothing wrong about the colour.

Father also urged that we should study what had been written in England on these subjects about one hundred and fifty years ago, when England was still using handspun yarn. When

Jan-Feb 2006 23

Jan-Feb 2006

23

the mills were started there was a transition period during which many experiments were tried
the mills were started there was a transition period during which many experiments were tried
the mills were started there was a transition period during which many experiments were tried
the mills were started there was a transition period during which many experiments were tried

the mills were started there was a transition period during which many experiments were tried out. Now that India is in a similar position books of that period would be of use here, he thought. He bought whatever he could find, and made a good collection.

Father was by nature very self-reliant: he never asked Mother or us children to do things for him, and after Mother died he never had any servant to look after him. Someone once suggested that he should get a woman to clean the cooking vessels, sweep the floors and so on. He replied: “No matter how good she might be, she would be bound to make occasional mistakes, and then I might lose my temper and scold her. I would rather do a little work myself than run the risk of hurting someone’s feelings.”

Father was extremely punctual and self- disciplined. He had a friend in Baroda to whose home he would go every evening to play chess. They had arranged to play for half an hour a day, no longer. At the time Mother had gone to her parents’ home in Karnataka, so I used to go to this friend’s house for my meal, and was there when Father came for his game. It was to end at seven, and Father sat down with his watch in front of him, and got up to go on the minute. Sometimes the game was not finished, and when he stood up his friend would say: ‘Oh, just let us finish this game; it won’t take more than five minutes.’ Father never agreed. ‘We can finish tomorrow,’ he would say. ‘Leave the board as it is, and we can start from where we left off.’ No one could ever persuade him to change his rules.

He was also very fond of music. During his later years he studied Indian music with a

Musalman musician, and would practice as much as seven or eight hours a day. He was anxious that our old classical music should not be lost, and he took a great deal of trouble to get two books published at his own expense:

Nadar Khan’s Mridangabaj and Sheikh Rahat Ali’s Thumari-sangraha. He had eight or ten more books in his possession which were deserving of publication.

My father gave me plenty of beatings when I was a boy, but even his beating was done scientifically so as not to injure any of the bones. Every day I would roam about the town and come home late, and after supper before going to bed I was expected to report to Father. He would be sure to discover some kind of mischief or disorderliness in my day’s doings—I had not put his book in its proper place, I had not folded my clothes neatly, I had been obstinate about something: there was always some reason for a beating. I sometimes asked Mother why she didn’t beat me too. ‘What?’ she would say. ‘Do you want me to add to what you’ve had?’

Then one day things were different. I had been roaming about as usual, had come in and eaten my supper, but there was no summons from Father; he just went to bed. ‘Well,’ I thought, ‘for once I’ve got off without a beating!’ But the same thing happened the next day, and the next, and the day after that; he never beat me again. I only found out what was behind it when I read Manusmriti. Manu says: ‘When your son reaches the age of sixteen you should treat him as a friend.’ On that first day I had entered my sixteenth year, so following the law of Manu my father stopped beating me. In other words, he had beaten me only because he regarded it as a necessary part of a boy’s education.

24

24 Jan-Feb 2006

Jan-Feb 2006

When Father first left Gagode for his job in Baroda we did not go with
When Father first left Gagode for his job in Baroda we did not go with
When Father first left Gagode for his job in Baroda we did not go with
When Father first left Gagode for his job in Baroda we did not go with

When Father first left Gagode for his job in Baroda we did not go with him, but stayed on with Mother in Gagode. He would sometimes visit us and bring little gifts, and when the Diwali holiday drew near Mother said he would be sure to bring sweets. I looked forward to this very eagerly and when Father arrived I ran to greet him. He put a rectangular package into my hands. I felt it and thought, it can’t be round laddus or pedha, they would have been in a bundle; perhaps it is burfi. But when I tore off the wrapping paper I found two books, Children’s Ramayana and Children’s Mahabharata. I showed them to Mother and her eyes the filled with tears. ‘Your father has brought you the best sweets there could possibly be,’ she said, and I have never forgotten her words. In fact I relished those sweets so much that I still relish them today.

Father had his own way of teaching us good conduct; he always tried to explain things reasonably. He and Mother both disliked seeing us leave uneaten food on our plates; it would do of us no harm, they said, to take a little less. Mother would say: the ‘Fate has decreed that each person has a fixed amount of food to last his lifetime—so eat less and live longer.’ An interesting way of thinking! Father appealed to our commonsense. ‘Where do you enjoy the taste of your food?’ he would ask. ‘It’s on your it’s tongue, isn’t it? So keep it there as long as you can, go on chewing it, don’t swallow it down straight away.’ And of course a person who chews his food slowly does eat less. So Father appealed to science and Mother to the wisdom of the Upanishads, and it’s a very good thing to keep them both in mind.

During Father’s last illness he sent no word to his sons. My friend Babaji Moghe happened to go to Baroda; he visited my father, saw his condition, came back to Wardha and told me. My brother Shivaji was in Dhulia. I asked him to go to Father, and with a good deal of difficulty Shivaji persuaded Father to leave Baroda and go with him to Dhulia. There he died on Sharad Purnima, the day of the autumn full moon, 29 October 1947.

It was suggested that the ashes should be immersed in the river Godavari at Nasik, which was not far away. I arrived a few days earlier and asked why the Godavari should claim Father’s ashes: ‘The Godavari is water, the bones are earth—what authority has water over earth? Fire to fire, air to air, water to water, dust to dust—that is the rule.’ So after the body had been cremated and the ashes collected we dug a hole in the courtyard of the house, buried the ashes, refilled the pit and planted a bush of tulsi. Many people criticized us for doing this; in their opinion ashes should always be immersed in some ‘Ganga’, some holy river. I felt however that there was justification for our action in the Vedic prayer, ‘0 Mother Earth, give me a place for my dead body.’ Western commentators discuss whether cremation or burial is the more primitive custom. That is a matter of historical conjecture, but a single verse of the Vedas combines the two: first burn the body, then bury the ashes. So on the authority of the Vedas we committed Father’s ashes not to the river but to the earth. We set up a stone over the grave, and carved on it some words of Saint Ramadas: ‘May all be happy, that is my heart’s desire.’

-Acharya Vinoba Bhave

Jan-Feb 2006 25

Jan-Feb 2006

25

Science and Spirituality Deciphering Consciousness Limitations of Modern Science & Scope of Vedic Approach T
Science and Spirituality Deciphering Consciousness Limitations of Modern Science & Scope of Vedic Approach T
Science and Spirituality Deciphering Consciousness Limitations of Modern Science & Scope of Vedic Approach T
Science and Spirituality Deciphering Consciousness Limitations of Modern Science & Scope of Vedic Approach T

Science and Spirituality

Deciphering Consciousness

Limitations of Modern Science & Scope of Vedic Approach

T he sequencing of human genome, gene

cloning, synthesis of biomolecules -

Molecular Biotechnology - seems to be

heading for creation of ‘life’! But is it really

possible to generate consciousness in inanimate matter by laboratory techniques using inanimate matter alone? Whatever be the hype of modern gene technology, it should not be forgotten that all this has been possible using the naturally living cells only. Moreover the biotechnological developments and promised applications are also confined only to the peripheries of the material world, having no reach in domains of consciousness force.

The greatest scientific brains, the founders of scientific revolution had grasped this fact and the limitations of the material-based approaches of modern sciences in understanding consciousness.

Ervin Schrodinger, the founder of the energy equations in quantum physics talks a great deal of the “Physical Aspects of a Living Cell” in his celebrity book “What is Life?”. He argues that the space-time events in the body of a living being, which correspond to the activity of its mind, to its self conscious, cannot be explained deterministically, nor by statistical physics alone.

He discusses that even at the level of bio- molecular activities the quantum indeterminacy

plays no biologically relevant role. It is simply impossible for quantum mechanics alone to regulate the activities driven by the mental system. Because a being is not a pure mechanism or physico-chemical process. In this context he cites an interesting comparison, that our (modern science’s) quantum physics is like a machine made standard design whereas God’s ‘quantum mechanics’ is like a handmade embroidery – with unlimited variety, creativity and infinite expressions of beauty.

In Swami Vivekananad’s views – This universe, described as a macrocosm, is a limitless repository of infinitely many microcosms. The latter correspond to the perceivable as well as the subliminal entities that have an existence in the timeless expansion of the cosmos. Be that the tiniest particle of an atom, a beam of energy waves, subliminal presence of events in the infinite folds of consciousness, or the existence of plants, trees, and living beings like microorganism, insects, birds, animals, men, etc, every microcosm is an eternal component of the macrocosm. This is what is described in the Vedanta as – “Añu me Vibhu” – the existence of the ultimate in the subliminal; like that of the ocean in the tiny droplets of water. The microcosms have perfect coherence and linkage with the macrocosm and hence with every vibration of the infinite ensemble of the microcosms. This is what forms the basis of

26

26 Jan-Feb 2006

Jan-Feb 2006

the science of precognition – the realization or vision of the future events, of the
the science of precognition – the realization or vision of the future events, of the
the science of precognition – the realization or vision of the future events, of the
the science of precognition – the realization or vision of the future events, of the

the science of precognition – the realization or vision of the future events, of the unknown, in the inner domains of mind.

The ‘quantum mechanics’ of infinite ‘states’ of microcosm however cannot be defined the way that of the energy states of the physical states of atom could. Because, the Boltzman- Maxwell laws are incomplete to be applied even to the biological molecules (e.g. the proteins). The ‘multiple random functions’ or ‘requirement dependent random and dynamic functions’ account for stochastic ‘informational (energy) states’ of the same protein. Formulating probabilistic models is not feasible here, as there is no single probability space that would describe the stochastic variation in these aperiodic and macro- structures at the molecular levels. [This is the reason why the quantum mechanics and information theory or statistical mechanics that could be so successfully used in Physics have till date not been able to explain Biophysics comprehensively].

If things are so difficult at the level of biological molecules, how could one apply the same Quantum Theory to understand the infinite ensemble of these biomolecules dynamically existing in the microcosm? What to say about the limitless macrocosm? It is certainly not possible, as also affirmed by the scientific wizards in the related fields, to attempt applying the quantum theory of physics to understand the complexity of life.

In an alternate attempt to explain the Informational Entropy Theory of the Biological System, Dr. Subhash Kak of USA had come out with a model in the early 1970s to incorporate a factor (term) of ‘Quality’ of a structure apart from the standard energy

terms. However, despite early enthusiasm no validation of this approach has been possible in the study of the ‘optimal energy and functional states’ of the biologically active molecules. Here again no scientific study has attempted applying such models to the living systems.

Since the past decade or so several scientists in the modern laboratories and also in the fields of spirituality are trying to formulate a ‘quantum-like theory’ for the physical aspects of “Consciousness”. Prof. R.K. Mishra, former Head of the Biophysics Department of the All India Institute of Medical Sciences, New Delhi had hypothesized a Hamiltonian of Life incorporating an extra term called e-factor to model the ‘life energy coefficient’. However, even if one assumes some mathematical space on which this model could have solutions, this would in the most general case, correspond to something like solving infinite equations in infinite variables for each representation of the ‘unknown’ e-factor.

As reported by Dr. D.N. Srivastava, Senior Scientist at B.A.R.C., Mumbai in a seminar in 1997, Dr. E.C.G. Sudershan and Dr. Narendran of N.A.S.A. (U.S.A.) are also working on the ‘quantum’ aspects of “Consciousness”. This approach broadly proposes, a Hamiltonian model with, E t ≥ φ h 2 ; where, φ = 0 would imply the inert state of matter; φ = 1 would represent dynamic physical systems; and φ > some unknown threshold would imply the ‘lively’ state or the existence of ‘consciousness’.

Here again, despite the mathematical rigor, the models have remained conceptual (rather ‘philosophical’) with no experimental verification or theoretical analysis to provide

Jan-Feb 2006 27

Jan-Feb 2006

27

substantial explanation of the origin and expansion of “consciousness”. Right from the early days of
substantial explanation of the origin and expansion of “consciousness”. Right from the early days of
substantial explanation of the origin and expansion of “consciousness”. Right from the early days of
substantial explanation of the origin and expansion of “consciousness”. Right from the early days of

substantial explanation of the origin and expansion of “consciousness”.

Right from the early days of scientific development till its latest achievements, the Quantum Physicists and other scientists working in the related areas, appear to be arriving at one common conclusion, viz, as Erwin Schrodinger has put it – “Consciousness cannot exist in ‘plural forms’. This idea of ‘eternal singularity of consciouss’ was so prominently cited in the Upanishads…as the Vedanta Principle of Brahm Sarvakhilam Ida®… or Ayam³tm³ Brahm.”

Schrodinger further remarks, “But then the multiple manifestation of life and all activities would be ‘imaginary’ as the M³y³ described in the Vedas”.

But, “if everything is imaginary then what is real?” – the question posed by Schrodinger about a century ago still churns the scientific minds. The researchers of ultimate truth have been attempting to find that “Reality” since ages. That is what had led to the Science of Spirituality. This ancient science may provide all the answers, if we enter deep and endeavor experimenting on it as per the adept guidance of our Rishis– the seer-sages of the Vedic Age, the founding fathers of the divine Indian Culture.

The complexity of understanding the genesis and expansion of consciousness appears to be ever more hidden and vast as the modern science advances in the fields of neuroscience. The arcane functions of the brain, the endocrine system, the world of emotions – all remain undeciphered despite the epoch making achievements of modern science. The

supernormal faculties of mind are far beyond and are still referred as ‘transcendental’ or ‘esoteric’ in modern science.

Professor Adrian Dons of the Department of Physics in Cambridge University has identified the impulses generated by the future events in the fourth dimension of time as the “Psytronic Wave Front” (Paper presented in an International Science Congress in 1965). Notably, the frequency of the psytronic waves is shown by him to match with that of the alpha waves emitted from the human brain. Thus, if the mind remains alert and there is significant rise in these impulses (alpha waves), the process of receiving the signals of future becomes quite feasible and natural….”.

The Rishis and sagacious yogis of yore were perfect scientists of human mind, spirituality and consciousness. They had experienced and researched the cetana component of Nature that pertains to consciousness. This had enabled them to know the subliminal as well as the material-based or perceivable (jaÃa) domains of life. In simple words, while the modern scientific approach proceeds from matter to energy, the Vedic Sciences were derived from realization of the infinite expressions of the universal consciousness- force and decipheration of its manifestation in energy and matter.

The Rishis had realized spirituality as an evolution of human psychology and viewed divinity as the culmination of spirituality. The Indian Philosophy and the gamut of Yoga S³dhan³s emerged from their absolute understanding of the arcane creation and the hidden potentials of the human body and mind. The mode of life practiced and

28

28 Jan-Feb 2006

Jan-Feb 2006

propagated by them ensured multifaceted progress of every form of life in total harmony with
propagated by them ensured multifaceted progress of every form of life in total harmony with
propagated by them ensured multifaceted progress of every form of life in total harmony with
propagated by them ensured multifaceted progress of every form of life in total harmony with

propagated by them ensured multifaceted progress of every form of life in total harmony with Nature.

The scientific foundation and depth of knowledge hidden in the system of Ïodas Samsk³ras convey that despite revolutionary changes in the civilizations and the environment of life, the rishi culture is as relevant to our lives today as it was in the times of yore. The bliss of perfect health and attainment of supernormal powers is indeed feasible, if we adopt the philosophy and teachings of the rishi culture in day-to-day life.

The Gayatri Mantra, O®k³ra, Yagya, KunÃalinº, Tantras, and Yoga S³dhan³s have been common among scientific inquisitiveness and popular curiosity of people in the present times. While yoga – including pranayam, meditation and trance, has been widely studied and is being practiced for healthcare in many parts of the globe in the modern times, revival of the Indian Culture and the science of spirituality – as propounded by the Rishis - has been pioneered only by Gurudev Pandit Shriram Sharma Acharya, the founder of All World Gayatri Pariwar.

Under the noble guidance and inspiration of this Rishi of our times, the knowledge of Gayatri and Yagya, the Shikh³, Yagyopavita and Ïodas Samsk³ras has been disseminated in new scientific light from Shantikunj, Hardwar and its research wing Brahmvarchas Sodha Sansthan since past few decades. The research on Yagyopathy carried out here shows innovative modes of alternate therapies and total health. The research findings on effect of Gayatri Mantra S³dhan³ demonstrate positive impact on wellbeing and the chiseled

refinement of mental faculties. These also prove the potential of the spiritual endeavors (with the support of Gayatri Mantra) in reaching the inner domains of consciousness and awakening sensitivity, which is the well storing of peace, happiness, love, compassion and benevolence.

Here is the story a master told his disciples to show what damage a single trifling attachment can do to those who have become rich in spiritual gifts:

A villager was once riding past a cave in a

mountain at the precise moment when it made

one of its rare magical appearances to all who wished to enrich themselves from its treasures. He marched into the cave and found whole mountains of jewels and precious stones that he hurriedly stuffed into the saddlebags

of

his mule, for he knew the legend according

to

which the cave would be open for only a

very limited period of time so its treasures had

to be taken in haste.

The donkey was fully loaded and he set off rejoicing at his good fortune, when he suddenly remembered he had left his stick in the cave. He turned back and rushed into the cave. But the time for the cave to disappear had arrived and so he disappeared with it and was never seen again. After waiting for him a year or two, the villagers sold the treasure they found on the donkey and became the beneficiaries of the unfortunate man’s good luck.

When the sparrow builds its next in the forest, it occupies but a single branch. When the deer slakes its thirst at the river, it drinks no more than its belly can hold.

We collect things because our hearts are empty.

Jan-Feb 2006 29

Jan-Feb 2006

29

Companions in Solitude – 6 Straight and Crooked Trees Today I passed through a dense
Companions in Solitude – 6 Straight and Crooked Trees Today I passed through a dense
Companions in Solitude – 6 Straight and Crooked Trees Today I passed through a dense
Companions in Solitude – 6 Straight and Crooked Trees Today I passed through a dense

Companions in Solitude – 6

Straight and Crooked Trees

Today I passed through a dense forest of Pine and Cedar trees. Seeing these thick, strong,

tall and straight trees I felt very happy. They were so straight that they appeared like poles kept erect on the mountain slope. There were also thin, bent and crooked trees of Tewar, Dadra, Pinkhu and the like, which had sprouted branches in all directions. Excepting

a few, all the rest were used as firewood. The

contractors felled them to prepare coal as well. These trees occupy a lot of space, but they are of ordinary use only. The pine and cedar trees are used for building and furniture works, but the bent and crooked variety of trees are not useful for such works. So they are not considered to be of much worth and are cheap in price.

It is observed by me that the trees, which are

tall and straight, have not sprouted their branches all around. They have grown straight to the top without caring to turn this way and that. The underlying principle is that when energy is focused, one naturally rises high. The pine and cedar trees have adopted this very principle and they are proclaiming the success of this principle, holding their heads high. Contrary to this, the bent and crooked trees that had no firmness or consistency spread their branches in all directions, as if dissipating their energy in enjoying the tastes of all sides, chasing instant self-gratification and success. In this endeavour the trees spread small branches in all directions, with

bodies giving appearance of bigness (false pride?).

Time passes. The roots find it hard to procure enough water and manure to feed all the branches. As a result, the growth is hampered and the twigs become thin and weak. The trunk of the tree also grows weak, and cannot gain much height. When dispersed in all directions, how can it remain strong? Unlike these Dadra and Pinkhu trees, wise people do not dissipate their energies and force it towards achieving worthwhile high aims like the Pine and Cedar trees.

Leafy Vegetables

Vegetables are not much in vogue in these remote regions. Other than potatoes no vegetable is available. Potatoes are costlier too because these have to be brought from far away places and transportation is also very difficult. The shopkeepers at the camps sell them at the rate of one rupee per seer (about one kg.). Though there are small cultivable patches here and there by the side of small streams, there is no practice of growing vegetables. I am bored of eating potatoes daily. On enquiry from the shopkeepers and the local inhabitants they told me that the leaves of three kinds of trees in the forest could be used as vegetables. They are (1) Morcha (2) Lingda and (3) Kola.

One of the natives was given some money and was asked to bring the leaves of one of these

30

30 Jan-Feb 2006

Jan-Feb 2006

varieties. The tree was there right behind the camp and the man brought a good
varieties. The tree was there right behind the camp and the man brought a good
varieties. The tree was there right behind the camp and the man brought a good
varieties. The tree was there right behind the camp and the man brought a good

varieties. The tree was there right behind the camp and the man brought a good quantity of leaves of Morcha within no time. I learnt the mode of preparation from him. When prepared, it tasted nice. The next day Lingda leaves and the day after Kola leaves were obtained and cooked. They too were tasty. Each of the three varieties of these leafy vegetables was tastier than the other. The deficiency of green vegetables for over a month was made good by these tasty leaves and I felt very satisfied.

On the way as well as in camps, I used to talk to the natives and asked why they were not using these green leafy vegetables that were abundantly available there. I explained to them that leafy vegetables are very good for health. But none of them took my advice nor considered these leaves to be tasty and beneficial. Finding their disinterest, the topic was dropped.

In my view all those three leafy vegetables were nutritive and hence I found them as important diet supplements, apart from being tasty. The natives here neither knew their dietary utility nor considered them of much use and hence could not make use of them despite their being abundantly available there. Unless the utility of a thing, idea or a virtue is understood, man is neither attracted towards them, nor can make any use of them. So, more than a thing being important, the greater role lies in knowing its use and getting convinced of it.

All around us there are many things and ways of living whose knowledge and adoption in life would benefit us greatly. Celibacy, physical exercise, getting up from bed before sunrise,

prayer in the morning, noon and evening, proper utilization of time, nourishing and pure food, regularity in daily routine, non- indulgence in bad habits, sweet talk, good behaviour etc. are some of the many useful practices, which are not only highly beneficial but also easy to adopt. Yet most of us disregard them as useless and remain deprived of the benefits attainable by their adoption.

These hilly natives were unaware of the nutritional benefits of these leafy vegetables abundantly available around them and hence were unable to take advantage of them. But they are not to be blamed. How many means of self- betterment are available around us? How many of us adopt them and take the benefits?

Reached upto the Clouds

Today it has been raining since morning. Normally, clouds were seen daily passing over the mountaintops, but today they have come down much low. The valley that was being crossed today was over 10,000 ft. above sea level. The sight of clouds menacingly approaching us was very entertaining to watch and very exciting too. The clouds appearing like mountains of carded cotton were flying fearlessly across us. A sort of white darkness made of thick fog surrounded us and dampened our clothes. Had it rained then, we could have seen for ourselves how the clouds were melting and forming raindrops.

When we used to see clouds in our village, they were seen very much high up. My grandmother used to tell us that gods lived over there where the clouds were seen. According to her, clouds are the vehicles of gods and by riding on them they roam about

Jan-Feb 2006 31

Jan-Feb 2006

31

wherever they want and also send down rains wherever they pleased. In childhood I used
wherever they want and also send down rains wherever they pleased. In childhood I used
wherever they want and also send down rains wherever they pleased. In childhood I used
wherever they want and also send down rains wherever they pleased. In childhood I used

wherever they want and also send down rains wherever they pleased. In childhood I used to wish how nice it would be if I could have the privilege of riding on the clouds and go roaming about at will. In those days I imagined the clouds to be very costly - many times costlier than aeroplanes. For riding on an aeroplane, one should purchase it, arrange for petrol and oil and learn to fly it, all of which were very difficult. But for clouds! Nothing to bother, sit over them and get going, that’s all.

oday I did not ride on the clouds like I imagined in childhood. But seeing them flying and moving with us thrilled me. We had climbed to such a height where clouds touched our feet. It made me think that the difficult targets that seem to be too high and unattainable could be reached in this manner.

The endeavour to climb over the mountain made us reach up to the clouds. The magnitude of a great noble ideal is also of Himalayan height. If we go on climbing, without giving up, we can rise much above the common people who are engrossed in mundane needs of food and sex. Take this example of ours in reaching over 10 thousand feet height, due to our strong will to go on climbing.

Clouds are difficult to touch. But on top of a mountain they are very close. A high sense of devotion to duty can take us as high as the clouds. The intense aspiration to rise high carries us to the height of clouds and makes them come to us. Thoughts like these were swelling up in my mind while touching the clouds. But what can thoughts alone do? If they cannot be put into practice they would die out like a ripple in the water.

BhagwanBuddhawasincliningonthebedontheeveofhismahaparinirvana.

AsagenamedSubhadracametheretofindasolutiontosomequestionsand

doubts.ButtheBuddha’sdiscipleAnandstoppedhimfromenteringthehut

andsaid,“ItwillnotbepropertobothertheBhagwanatthistime”.Subhadra,

however,keptinsistingonadarshana.

TheBuddhaoverheardthemurmuroutsideandcalledout,“Anand,let

Subhadrain.Hehascometoseekknowledgeandnottotroubleme”.

ThemomentSubhadrawentinsideandsawthesereneandcompassionate

figureoftheLord,Buddha’steachingsenteredhisheart.Hetookpravrajya

andbecameabhiksu(monk).

BhagwanBuddhadidnotdisappointthetrueseekersevenatthetimeof

mahaparinirvana.

32

32 Jan-Feb 2006

Jan-Feb 2006

My Life: Its Legacy and Message – 17 The mantra ‘As you sow, so shall
My Life: Its Legacy and Message – 17 The mantra ‘As you sow, so shall
My Life: Its Legacy and Message – 17 The mantra ‘As you sow, so shall
My Life: Its Legacy and Message – 17 The mantra ‘As you sow, so shall

My Life: Its Legacy and Message – 17

The mantra ‘As you sow, so shall you reap’ which I followed all my life

[Autobiography of P¿jya Gurudev continued from the previous issue]

W hen, after returning from the Him³layas to Haridwar, an outline of the structure

of Shantikunj Âïram was prepared, resources were needed for its establishment and expansion. It needed material resources, persons and heroic efforts to struggle hard against the challenges of the critical times. I had to be simultaneously vigilant and active on two fronts. On the one hand, I had to battle against the evil forces which were bent upon undoing all that had been achieved so far in the fields of culture, civilisation and genuine human growth in consciousness. On the other hand, I had to engage myself in creative endeavour of epoch proportions to usher in a happy, bright, peacefilled future for humanity at large.

I had nothing to do for my own sake. God

provides food even to tiny creatures and

insects. Everybody gets up hungry in the morning but seldom does any one sleep hungry at nightfall. From the very beginning,

I had no passion, desire, lust and greed; and

ego could not beguile me. Whatever I was doing was done for God’s sake according to Gurudev’s direction. He had entrusted to me these two tasks: of struggle against the forces of darkness and of Divine creation; both of which I was doing enthusiastically. There was never any room for procrastination or evasion

in my nature. By the grace of God, it was my habit from the very beginning to do whatever had to be done with full attention and enthusiasm.

As regards the resources necessary for new creation, Gurudev had always indicated the formula of sowing and reaping. A small single grain of maize or bajra, when it develops into a plant, yields more than hundred such grains. Draupadi had torn a small portion of her s³rº and had given it to a saint so that he could use it as langotº (a strip of cloth tucked round the waist) to cover his nudity. In course of time it magnified to such an extent that Shri Krishna had to rush with a huge bundle of s³rºs to help her in the moment of her dire need. Gurudev said, “Whatever you want to get, start sowing its seed.” I strictly followed this mantra and the result was according to his assurance.

Along with his physical form, a human being gets astral and causal bodies, intellect and aspirations (feelings) from God. Money which one gets is either self-earned or inherited. I had not earned but had inherited ample property from my ancestors. In pursuance of Gurudev’s directions, I used all my money, resources, intellect and aspirations for God’s work. I performed worship (up³san³) in the

Jan-Feb 2006 33

Jan-Feb 2006

33

night and used my time and labour throughout the day in the service of Vir³t
night and used my time and labour throughout the day in the service of Vir³t
night and used my time and labour throughout the day in the service of Vir³t
night and used my time and labour throughout the day in the service of Vir³t

night and used my time and labour throughout the day in the service of Vir³t Brahma. This was my s³dhan³.

Not only during waking hours, but even in my dreams my mind and intellect always remained engrossed in the pursuit of ways and means for promoting the welfare of mankind. My aspirations and feelings always remained absorbed in the Vir³t. I loved noble ideals and not objects or persons. Aspirations for uplifting the downtrodden always surged in my heart.

I considered this Vir³t to be my God. Arjun, Yashoda, Kaushalya, Kakbhusundi had a glimpse of this Vir³t and they were all blessed.

I dedicated everything which I had to the Virat Brahma, to humanity as a whole. There could be no better and fertile field to sow the seeds

of goodness, nobility, service, selflessness etc.

In course of time these yielded bumper crops and my godowns were all full with the rich harvest. Resources and resource persons were thus made amply available for the tasks, which were entrusted to me.

From the point of view of physical build-up I was weak from my very birth but life force within has always been mighty. In young age

I had taken only bread of barley and

buttermilk without any vegetables, ghi or milk for twenty-four years. The body was, therefore, bound to be lean and thin but

having resorted to the technique of sowing and reaping it is so strong even at the age of 78 that when a few days back a bull who had run amuck assaulted me, it was pushed with the help of my shoulders and thrown flat on the ground and it had to beat a hasty retreat.

It is no longer a secret that about a year back

a hired killer, backed by promoters of

immorality and extremist tendencies, repeatedly attempted to shoot me with a five- bore revolver but the bullets got stuck in the bullet holes and in an utter sense of panic and bewilderment the revolver fell down from his hands. He then started madly stabbing me. There was profuse bleeding. None of the strokes, however, pierced deep into the body and miraculously got deflected sideways. The doctors stitched the wounds and in a few weeks the wounds healed and my body became normal as before.

This should be regarded as a miraculous event in as much as a loaded five-bore revolver in the hands of a hired professional killer refused to work. Twelve stabs of a dagger used for cutting animals ended up leaving behind only superficial wounds. The culprit later got wounded by his own bomb and landed in jail. The person on whose instigation he had committed this heinous assault has been awarded death sentence. Demoniac attack of evil forces thus failed to checkmate divine efforts. It was thus established that the ‘saviour is greater than the killer’.

These days s¿kÌmºkaraña, the technique of transforming one into five, is in progress. This has resulted in further thinning of the body. Still, this body is in such a condition that it can remain alive as long as I wish to keep it, but I will not voluntarily do so because a stage comes when physical body becomes a hurdle and hindrance and ought to be shed, as far greater work can be accomplished through the astral body.

The life force in this body has worked ten times more than its normal capacity. Shankaracharya and Vivekananda lived only for about thirty- five years but accomplished

34

34 Jan-Feb 2006

Jan-Feb 2006

what could not have been ordinarily accomplished in 350 years. In seventy-eight years I have
what could not have been ordinarily accomplished in 350 years. In seventy-eight years I have
what could not have been ordinarily accomplished in 350 years. In seventy-eight years I have
what could not have been ordinarily accomplished in 350 years. In seventy-eight years I have

what could not have been ordinarily accomplished in 350 years. In seventy-eight years I have done so much work in different fields that in the ordinary course of mere human effort it could not have been done in less than 750 years. The entire time was spent in preparing a foundation for new creative work.

Intelligence was sown in the field of God and it manifested in the form of extraordinary brilliance. Literature of superb quality written by me so far is equivalent to the weight of my body. Articles have been written and piled up to be published and used till the year 2000 A.D. None has so far been able to concretise the aim of synthesising spirituality with science, which is being done in Brahmavarchas Research Institute. In the near future the authenticity of spirituality will have to be tested on the touchstone of scientific approach.

There is much hue and cry about preparing and implementing five-year plans by different countries but the plan of spiritually transforming the whole of humanity and its implementation, which is being undertaken at Shantikunj, can be termed as amazing.

I have immensely loved people and in return have been loved by them hundred times more. They have followed my directions with devotion and total dedication in the face of great difficulties and have even gladly suffered material losses for the sake of mission’s work. Just on hearing a word from me splendid buildings of G³yatrº ïaktipºÚhas were erected costing crores of rupees. In addition, twelve thousand Prajó³ sansth³ns were also started. When I was assaulted many people rushed to Shantikunj to express their love and sympathy as if Shantikunj had been

inundated by a sea of humanity. Each one of them expressed his keenness to take revenge but we coaxed and pacified them and diverted their minds in creative directions. This was nothing but an expression of love, affection and intense intimacy towards me by the people.

I address my wife as M³t³jº. We have intimate

and deep love for each other. She has lived with me like a shadow and has participated with me in all activities of the mission. It will be true to say that we have one life (pr³ñ),

although two bodies.

I needed money from time to time. Crores of

rupees were spent in building Gayatri Tapobhumi, Shantikunj, Gayatri Nagar, Brahmavarchas Institute. Without deviating from the pledge of not begging anything from human beings, all the needs were fulfilled. The number of full-time workers is more than a thousand. Satisfactory arrangements for their maintenance according to the lifestyle of a true br³hmaña are being made. All expenses on account of press, publication, jeeps and other transport are being met without difficulty. All this is the harvest of the seeds sown in the field of God in the form of each and every paisa, which I possessed. I am proud of this harvest. Though, personally I am penniless, huge schemes are being materialized which it is impossible even for a multi-millionaire to do. All this could be possible only on account of the formula given by Gurudev, “Do not accumulate, scatter, sow and reap”. Implementation of this formula of Gurudev is the background of this flourishing garden of righteousness which is visible in the form of Gayatri parivar.

Jan-Feb 2006 35

Jan-Feb 2006

35

Sri Aurobindo’s Integral Education: Physical and Vital Education “ The truth we seek is made
Sri Aurobindo’s Integral Education: Physical and Vital Education “ The truth we seek is made
Sri Aurobindo’s Integral Education: Physical and Vital Education “ The truth we seek is made
Sri Aurobindo’s Integral Education: Physical and Vital Education “ The truth we seek is made

Sri Aurobindo’s Integral Education:

Physical and Vital Education

The truth we seek is made of four major aspects: Love, Knowledge, Power and Beauty. These four attributes of the Truth will spontaneously express themselves in our being. The psyche will be the vehicle of true and pure love, the mind that of infallible power and strength and body will be the expression of perfect beauty and perfect harmony.

M an has various parts of being and a system of education, to be truly

effective, must cover all the aspects of his existence. Thus the four basic elements of his being: the physical, the vital, the mental and

the psychic must be developed and perfected by their appropriate education so that he achieves the utmost possible perfection of himself and contributes his maximum for the total progress of humanity.

These four parts of man are interrelated, even interwoven, and it is not possible to separate them distinctly in their functioning. Each part influences the others and the education of each has its effect on the whole. Each part, however, calls for a special approach of education.

Now, material form is intended to express the Divine Beauty. Wherever we turn we see Nature presenting a panorama of beauty. The glorious sunrise on the eastern horizon, the floating of white fleecy clouds in a clear blue sky, the rolling mass of waters in a turbulent river, the mighty mountains lifting their heads up in the sky, the lush green foliage in a thick forest are so many faces of Beauty. In the

animal world, the majestic approach of a lion, the dancing peacock, the swift running of a cheetah or a deer, the swinging body of a king cobra with its hood upraised, are equally beautiful.

The human body too must express beauty – beauty in form and beauty in movement. A well-developed and proportionate body, with a bright face and eyes, healthy skin, an upright carriage, a cheerful disposition, radiating health, vigour and vitality, is beauty personified. So also grace, rhythm, power and energy harmoniously expressing themselves in its movements are beauty in action.

All these may be considered as inherent qualities. But education and culture in an ideal environmental condition can do much for the maximum utilization of the potentialities. The body is the pedestal of our terrestrial existence. The body is the means for the expression of life, mind and soul. Its importance extends far beyond its own well- being. Apart from the expression of truth of the body itself, its condition, good or bad, has great relevance to the expression of truths of the other parts. The body has to be taught to

36

36 Jan-Feb 2006

Jan-Feb 2006

live as long as possible by maintaining its health, strength and energies. To preserve the
live as long as possible by maintaining its health, strength and energies. To preserve the
live as long as possible by maintaining its health, strength and energies. To preserve the
live as long as possible by maintaining its health, strength and energies. To preserve the

live as long as possible by maintaining its health, strength and energies.

To preserve the body strong and active it is

essential that, apart from observing the normal rules of health, a sound programme of physical education should be adopted.

“The basic programme will be to build a body beautiful in form, harmonious in posture, supple and agile in its movements, powerful

in its activities and resistant in its health and

organic functions.”

A systematic physical education with suitable

food, adequate rest and sleep, personal and environmental hygienic conditions, appropriate activities of self-expression, and inner quietude and calm goes to produce physical fitness with all its components of health, strength, endurance and skill.

Physical skill means speed, agility, suppleness,

a good neuromuscular coordination,

spontaneous reflex, grace, harmony and those

special capacities which can be acquired only

by special exercisings and activities. “An

extended and many-sided physical education and discipline” is needed.

For discipline and morale, a sound and strong

character are important and they are naturally acquired by a meaningful education. It helps “to form even necessitates the qualities of courage, hardihood, energetic action and initiative or call for skill, steadiness of will, rapid decision and action, the perception of what is to be done in an emergency and dexterity in doing it.” Activities of such an organized system of physical education promote sportsmanship, leadership, obedience to leadership and spirit of fair play

so necessary for a healthy and progressive life, individual and collective.

The vital, the life-energy part of man, is more difficult.

“The vital being in us is the seat of impulses and desires, of enthusiasm and violence, of dynamic energy and desperate depression, of passion and revolt. It can set in motion everything, build up and realize, it can also destroy and mar everything.”

Education of vital proceeds in various stages.

Firstly, a good amount of energy must be generated by the vital. When the body functions in its optimum health and fitness, and there is harmony between the body, the vital and the mind, plenty of vital energy is generated in the system. This balanced state of the various parts of the being also creates a very congenial condition for contact with universal energy from which, if one is trained sufficiently, one can draw almost inexhaustibly.

The second step is to learn how to preserve this energy within oneself and not to throw it out and waste. If the vital is left to itself it brings in strong desires, impulses and their variable reactions draining the energy. The process of coercion and suppression will not do. That can only bring violent disturbances in the being. Or if one sits tightly upon it in order to give it an expression, the vital is likely to get weakened.

But this energy is not meant to be bottled up. It is to be used. And the next part of vital education is to learn how to use this energy rightly.

Jan-Feb 2006 37

Jan-Feb 2006

37

To be able to use it properly one must take up the education of the
To be able to use it properly one must take up the education of the
To be able to use it properly one must take up the education of the
To be able to use it properly one must take up the education of the

To be able to use it properly one must take up the education of the senses, the eyes, ears, nose, palate and touch, which gather and feed the mind with their experience. These senses must be trained to perceive and receive correctly and report exactly to the mind. The mind too must be taught to interpret them justly without bias or preconceived notions or ideas.

Sufficient use of the senses, exercise or full attention and power of observation, a strong memory, along with the discipline of the emotions with the purification of moral habits, can help in this regard. An aesthetic sense and feeling for harmony and beauty must be cultivated.

A good amount of the vital energy is needed for the normal life-process. But still a good part remains unutilized. That must be tapped for individual and collective progress, and there is so much to build and create in this beautiful world of ours. To conclude in Sri Aurobindo’s own words:

“ Our life, still full of obscurity and confusion and occupied with so many dull and lower aims, must feel all its urges and instincts exalted and irradiated and become a glorious counterpart of the supramental super-life above. The physical consciousness and physical being, the body itself must reach a perfection in all that it is and does which now we can hardly conceive. It may even in the end be suffused with a light and beauty and bliss from the Beyond and the life divine assume a body divine.”

-Pranab Kumar Bhattacharya

[Published with glad permission of the author from his book – By the Way (Part III). The author who is endearingly called ‘Pranabda’ or Dada has been the founder director of the Department of Physical Education of Sri Aurobindo Ashram for the past 60 years. He was the closest and dearest child (sadhak) of the Divine Mother for well over two decades – until Her Mahasamadhi in 1973. We publish it with deep gratitude to Pranabda. - Editor]

Though Itraa was born in a Shudra (low caste) family but she was fortunate to be the wife of Maharshi (great sage ) Shalvin. They had a son. Once the king arranged a big Yajna; where all the Brahmans and Brahmkumars were honoured. Everyone was paid a honorarium but son of Itraa was deprived of that honor, due to the low caste of his mother . Rishi Shalvin was very much pained by this dishonor of his son. Itraa was also hurt and the child also became very upset. All the three together resolved to uphold and justify the pre-eminence of actions rather than the caste of the birth. New phase of education started. Itraa’s son Atraiya became a great seer and sage, well-versed in the secret knowledge of the Vedas. Within a short period he started showing his extraordinary talents.

Once a competition of the mystic knowledge of vedic hymns was held. Kings and learned persons from distant lands assembled. All the manuscripts of the competition were examined. Atreya was declared the best. Itraa was shruda. Their son announced his name Atreya not after his father but to express family tradition of his mother. ‘Atreya Brahman’ is a marvelous text explaning Vedic hymns. Its author being shudra by birth became a great Brahman by his actions.

38

38 Jan-Feb 2006

Jan-Feb 2006

An Illusion Purported by the Digital Revolution Howard Rheingold in his famous book ‘The Virtual
An Illusion Purported by the Digital Revolution Howard Rheingold in his famous book ‘The Virtual
An Illusion Purported by the Digital Revolution Howard Rheingold in his famous book ‘The Virtual
An Illusion Purported by the Digital Revolution Howard Rheingold in his famous book ‘The Virtual

An Illusion Purported by the Digital Revolution

Howard Rheingold in his famous book ‘The

Virtual Community’ writes, “In 1985 I entered

a world whose door was the screen of my

computer”. And within eight years Rheingold became a member of a special cyber community, which had about eight thousand members, who had their own style and ways of living and conversing. None of them knew each other in the real world. On Internet just the ‘Login Name’ is enough so what use they had for names? Name could be anything like chair, table, cow buffalo or whatever. According to Rheingold this was indeed a parallel society on the Internet where, hiding your true identity, you could create a totally different identity in the cyber world. In fact, this was the first step to the creation of dual

personality.

A new era began in the history of human development with the rise of computers. In the same sequence of development arrived the internet that gave birth to the information revolution. This revolution is now profoundly influencing the human life. Those who have blind faith in it are very excited about its future. They foresee that, in future, life would be completely governed by computers. A pioneer of the digital-revolution and a futurologist of British Telecom states that all the disciplines like accounts, human resource management, research, financial management, designing etc would not exist any more in future, that is, they would be completely handled by the computers.

How far this digital-revolution would succeed in attaining the standards set by such imaginations only time would tell, but several internal conflicts of the cyber age and its basic ill-effects are now coming forth, which raise questions upon blind acceptability of these claims. From the illusory forms of virtual reality to the complete absence of any binding upon thoughts and feelings, the cyber age hides within itself several fearsome truths. Due to this, its acceptance with closed eyes is not appropriate.

Entry into the virtual reality of the cyber space and the form of its conflicting realism make a very interesting account. Describing it,

Upon descending down to the ground reality,

it took no time for the illusion of the virtual

reality to burst. As soon as some people of the community came out of the cyber world to meet each other in real life, they realized that their social and economic backgrounds are so different from each other that it is impossible for them to live together in real life. So they returned to their cyber world. With Internet as the medium, millions of such parallel communities have sprung up now, busily construing up their own imaginary worlds. These communities, in fact, are a result

Jan-Feb 2006 39

Jan-Feb 2006

39

of the effort to satisfy different unfulfilled desires; since in these cyber communities people can
of the effort to satisfy different unfulfilled desires; since in these cyber communities people can
of the effort to satisfy different unfulfilled desires; since in these cyber communities people can
of the effort to satisfy different unfulfilled desires; since in these cyber communities people can

of the effort to satisfy different unfulfilled desires; since in these cyber communities people can vent out all their frustrations.

A fresh example of this process is the existence of beings titled ‘cyber jocks’ in the cyber world. Actually these are those men who are victims of some form of inferiority complex and are trying hard to impose their manliness upon others in the cyber world. There are many women, too, who are desperately seeking to abolish the male dominance in the society, but for various reasons are unable to do so in the real world. Cyber world again offers them an opportunity to satiate their unfulfilled wishes.

For some time now a conflict is going on on the Internet amongst the adherents of these ideologies. There are several cyber communities within these classes. The members who do not support the ideologies of these communities may face sever rebuke while chatting on the net or may get thrown out of the community permanently. An interesting fact to know is that while in the real world the feminist movement has taken eons to rise and garner support of a handful few, in the cyber world in just a few years several times more number of supporters of feminism are thriving! In the past few years an online video game by the name ‘Gender War’ has emerged as the most popular game among cyber communities. In this game men and women fight against each in the final battle for conquering the world.

The complications of cyber societies are not hidden from the specialists studying the human mind. Several psychologists believe that in fact cyber world has become a medium

of expression of distorted mentalities and frustrations, and is a conglomerate of escapist men and women. No wonder that millions of people have now got hooked on to this new community culture.

Social scientists are also concerned about the contradictions inherent in the cyber world. They believe that on one side it appears that with the formation of new communities human social values are on the rise, but on the other side cyber crazy people get glued on to their computer screens, become totally self- centered and get cut off from the society. As a result they get far removed from the reality. The main cause of concern is that after diving deep into the cyber world, it is possible that a man may never be able to return to his daily real-world life with the same mental alertness.

Prof. Michael Heim expresses this danger in his book ‘The metaphysics of virtual reality’ and writes, “When we enter this illusory world, we need to become active on two ground levels of consciousness. One of them is the real world from where we entered the cyber world and the second one is the new world – cyber world or the virtual reality. The question is, out of us how many have such a developed state of consciousness that can maintain balance between both the worlds.” He writes further, “In truth we do not even realize when our hearts and minds got captive in this cyber system. Gradually this illusory world becomes more real and believable than ground reality and the existence of the real world becomes hazy.” This statement by Prof Heim has also been corroborated by many different surveys that have been conducted all over the world, according to which, after their introduction to the cyber world people

40

40 Jan-Feb 2006

Jan-Feb 2006

normally begin to spend more and more of their time on the internet and they
normally begin to spend more and more of their time on the internet and they
normally begin to spend more and more of their time on the internet and they
normally begin to spend more and more of their time on the internet and they

normally begin to spend more and more of their time on the internet and they do not even realize when they got transformed from regular citizens to the ‘netizens’ of the new world. This forces people to live broken lives and makes them swing between the real and the virtual worlds. This state of dual personality gradually becomes so grim that it becomes almost impossible to distinguish between the real and the virtual truth.

The presumption that digital revolution has brought people closer to each other is breaking down. The concept of global village has worked at the geographical level, but at social and psychological levels this has proved to be

an illusion. When man is getting cut off from his own self and is becoming more distant from himself, then the statement that digital revolution is tying the whole world into a single community seems out of place. Its contribution to human development and well- being cannot be denied, but subjugation of our real-world life, accepting complete dominance of the virtual world over us is absolutely undesirable. The appropriateness of technological development is only in the form of a helping hand and not as an all-powerful master. The only means to well-being is discretionary utilization of technology.

A man and his wife went to visit friends in another part of the country and were

taken to a racecourse. Fascinated by the sight of horses chasing one another round

a track, the two of them kept betting all evening till they had no more than two dollars left.

The following day the man prevailed upon his wife to let him go to the course alone. There was horse with a fifty to-one odds on it in the first race. He bet on the horse and it won. He put all the money he won on another long shot in the next race and again he won. He kept doing this all evening and his entire earnings came to fifty- seven thousand dollars.

On the way back home he passed by a gambling den. An inner voice, the same that seemed to have guided him in his choice of horses, said, “Stop here and go in.” So he stopped, went in, and found himself standing in front of a roulette wheel. The voice said, “Number thirteen.” The man put the entire fifty-seven thousand on number thirteen. The wheel spun. The croupier announced, “Number fourteen.”

So the man walked back home with nothing in his pocket. His wife called out to him from the porch, “How did it go?”

The husband shrugged his shoulders. “I lost the two dollars,” he said.

Come to think of it, you never lose any more than that, no matter what you lose.

Jan-Feb 2006 41

Jan-Feb 2006

41

Amrit Vani The Real Art of Human Alchemy ( Translation of a discourse on “
Amrit Vani The Real Art of Human Alchemy ( Translation of a discourse on “
Amrit Vani The Real Art of Human Alchemy ( Translation of a discourse on “
Amrit Vani The Real Art of Human Alchemy ( Translation of a discourse on “

Amrit Vani

The Real Art of Human Alchemy

(Translation of a discourse on P³ras Ko Chhukara Son³ Banane K³ Tarºk³”)

Let us begin with the collective chanting of the Gayatri Mantra:

| | Om Bhurbuva¡ Swa¡, Tatsaviturvareñya® Bhargo Devasya Dhºmahi, Dhiyo Yona¡ Pracoday³t | |

Sisters and Brothers,

Your powers, your potentials are limited. May be, they would be sufficient for your sustenance and for raising your family as per the common trends. But this capability is gifted by Nature to every creature in some form or the other! You have also been gifted with hands, legs, eyes, etc and the wonderful system of the body, intellect and the ability to earn. Still what you could do on your own is rather restricted, confined to the average levels of natural capabilities of many others like you. You can’t rise beyond a certain level by yourself. If you want to ascend beyond your best talents and endeavors, you need to take the support of the Supreme Self — God, the Preeminent, Omniscient, and Omnipotent source of infinite virtues and powers. What is God? Well, if you want a definition of the infinite, you may regard Him as a limitless source of cosmic consciousness force and supreme ensemble of virtuous qualities and

powers. As you know, an electrical powerhouse in a city supplies power-currents to every household, roads and offices, etc. Varieties of machines, instruments, fans, bulbs, etc, all run with the help of this electricity. How will they run if their connection with the power generator is disrupted or insulated? Similar would be the case of instruments requiring other kinds of energies. So you see, connection with the power-generator is essential.

You can’t accomplish extraordinary tasks without having extraordinary abilities; linking of yourself with the Supernatural power- source is necessary for awakening and expanding your paranormal potentials. The process of connecting the individual, ‘limited’ self with the Supreme, ‘Unlimited Self’ is called — Up³san³. The word “Up³san³” in Sanskrit means – to sit near. If you sit near a fireplace, you would feel the heat; you would shiver with cold if you were in an ice factory or on a snow- covered mountain. Sitting near (being in the close company of) someone puts you under the influence of his qualities; this induction flows from higher (more intense) to the lower levels of the particular qualities which you lack or which you are not so strong at. The trees and surroundings near a big sandalwood tree

42

42 Jan-Feb 2006

Jan-Feb 2006

also smell of sandal. Your up³san³ (worship, devotion) of God should also be so dedicated
also smell of sandal. Your up³san³ (worship, devotion) of God should also be so dedicated
also smell of sandal. Your up³san³ (worship, devotion) of God should also be so dedicated
also smell of sandal. Your up³san³ (worship, devotion) of God should also be so dedicated

also smell of sandal. Your up³san³ (worship, devotion) of God should also be so dedicated that it envelopes your being in the divine aura of His grace, inspires your inner self and links your consciousness with the omnipresent supreme consciousness-force.

It is said that the magic stone named “P³ras” transforms everything that touches it, into gold. I do not know whether such a stone has

been seen and tested in any laboratory. But it is certain that touching (getting associated with) the source of divine light enlightens everyone with its unalloyed radiance, which

is brighter and more precious than gold. Have

you heard of the drop of Sw³ti (raindrop falling in swati nakshatra)? When a drop of Sw³ti falls in the oyster, it is gradually transformed into

a pearl. But what if they don’t meet? The drop

will disappear in the streams of rainwater or get absorbed in the soil if it falls elsewhere.

The oyster would remain like any other shell on the seashore if it does not open its mouth to take the Sw³ti drop. You will also have to surrender yourself to the beatifying grace of God, to purify yourself to adopt the divine virtues if you want to turn your otherwise negligible ‘tiny drop’ of life into a shining pearl.

The scriptures refer God as “Am—ata, P³ras and Kalpv—akïa”. Am—ata means elixir, drinking of which makes one immortal. Touching the P³ras, as I said, converts the raw, impure cast iron into the precious yellow metal. Kalpv—akïa is the boon-tree, sitting beneath which fulfills all desires. Indeed, if you drink (adopt) the elixir of divine devotion it will awaken your inner self and liberate your soul from the thralldoms of mortal life. Connection with this

P³ras will transmute the ‘wrought iron’ of your personality into a refined, illumined, virtuous character. The shelter of this Kalpv—akïa will enshower immense blissfulness upon you, there will remain no worldly desire, no illusive aspiration thereafter; you will be freed from the sensual greed and insatiable thirst of the ego that have entrapped you in the dark well of devolution.

Those who know themselves as the soul never die. Who dies? It is only the physical body, the biological sheath that dies. Death for the individual soul is like shifting the house or changing the dress. Realization of the immortality of the ‘soul’ eliminates all fears from your mind; understanding of its omnipotence diminishes your delusive attachments, crazy ambitions and avarices and in turn evaporates all your tensions and agonies. All your vices and weaknesses are burnt up in the radiance of the “P³ras” of the Almighty. Up³san³ teaches you the magical art of touching this P³ras.

You might have played or seen kite-flying in your neighborhood. The player holds its thread and throws the kite upwards with a jerk; the kite begins to fly higher and higher as per the manipulation of the thread by the player. But what if the thread breaks or the player just loses his grip or misses its control? The kite falls abruptly and gets torn apart into pieces. Our lives are also like kites. If left uncontrolled and not surrendered to God, there will be no hope of rising; nothing would then protect its ominous decline and fall. A puppet show works so well and lively by the synchronized movements of the fingers of the puppeteer. But what if the threads of the

Jan-Feb 2006 43

Jan-Feb 2006

43

puppets tied on these fingers get loosened or broken? The puppet would simply fall on
puppets tied on these fingers get loosened or broken? The puppet would simply fall on
puppets tied on these fingers get loosened or broken? The puppet would simply fall on
puppets tied on these fingers get loosened or broken? The puppet would simply fall on

puppets tied on these fingers get loosened or broken? The puppet would simply fall on the stage. It can’t move on its own. It is only the

skilled control and talent of the puppeteer that make it dance so beautifully. If we regard ourselves as puppets in the hands of the Supreme Creator, we would be liberated of all ego and the enormous vices and worries generated by it. Surrendering at the feet of God means adopting divine disciplines and ideals and following wholehearted transaction

of our duties to further beautify His creation

– the world around us.

A creeper rises high with the support of a tall

tree. Suppose it does not do that, then? If it grows without taking a stout support, this delicate creeper might just spread haphazardly on the ground and will be crushed under the feet of the trespassers. The same is true of human life. It might inflate with extensive

worldly possessions but it can’t elevate

without the support of its Omnipotent Origin.

If we take shelter in the angelic grace of God,

take His beatifying support, our lives would elevate up to great heights and eventually reach the divine realms. God is Absolute, Infinite; there is no limit to His boons.

So if Up³san³ is so fulfilling, you may like to know more about it! What you have to do in Up³san³? The first and most important step is self-refinement. Not only the neatness of the body and surroundings, more importantly, the cleansing of the mind counts more in this respect. There would be no reflection of light from an opaque or covered mirror; you can’t see any image in it if it is dirty or hazy. If you look at the surface of a clean and still pond of water in daytime, you can easily see your face

in it. But it won’t be possible to do so if the water is dirty or turbulent. How would you see the image of God if your mind were not clean and calm?

Therefore, the first thing you need to do before sitting near God is purifying yourself. The rituals of panchakarma you practice in the beginning of your daily Gayatri Up³san³ symbolize this process. These five rituals are pavitrºkaraña, ³camana, ïikh³vandana, pr³ñ³y³ma, and ny³sa; these are performed with chanting of specific mantras. In pavitrºkaraña, you take some water in your right hand and sprinkle it on the body while chanting its mantra with a feeling that all your impurities of the body and extrovert conduct are being cleansed. Then you do ³camana three times, each time chanting a mantra and drinking a spoon of water (kept in your right palm). This is to remind you to keep your mind, speech and actions (both mental and physical) pure and disciplined. The water goes in via your tongue each time. This signifies the importance of contemplation on the tongue. It is the most vulnerable of our sense organs; greed begins with its passion of delicious food; anger also is expressed first through the abusive words uttered by the tongue. This ritual teaches you to restrain both. What you eat should be fresh, austere and nutritious; eat only what is essential for good health. Also control your speech. Speak thoughtfully and soberly.

In ïikh³vandana you are supposed to take some water in the left hand, soak the fingers of the right hand in it for a few moments and then keep these fingers with chanting of a mantra, on the root of the ïikh³ (hair knot). Ïikh³ is a sacred symbol, like the sacred thread

44

44 Jan-Feb 2006

Jan-Feb 2006

( yagyopavita ), of the core ideals of the Indian Culture. Beneath its root inside
( yagyopavita ), of the core ideals of the Indian Culture. Beneath its root inside
( yagyopavita ), of the core ideals of the Indian Culture. Beneath its root inside
( yagyopavita ), of the core ideals of the Indian Culture. Beneath its root inside

(yagyopavita), of the core ideals of the Indian Culture. Beneath its root inside the skull, lies the suture – an important junction of neuronal and blood supply channels in the brain. This spot is of great importance in yoga as well. Ïikh³ stands like a flag, symbolizing our faith in noble values of the Rishi Culture. The ritual of ïikh³vandana is like saluting the great culture, paying reverence to Gayatri – the Primordial Universal Power, the Goddess of pure knowledge, enlightened wisdom and divine virtues. Ïikh³ serves like an antenna to receive the beatifying illumination inspired by the cosmic force of Gayatri; deep engrossment in this feeling of ïikh³vandan during sincere practice of panchakarma every day indeed induces spiritual vibrations and majestic effects.

Pr³ñ³y³ma is an important yoga-exercise of harmonized breathing for physical and mental well-being. The chanting of special mantras and pr³ñ³y³ma practised before up³san³ are meant to throw away the dirt and vices in the body, mind and the inner self with the exhaled breath. While inhaling and retaining the breath inside, the feeling should be that these are being energized by the pr³ña (vital spiritual energy) bestowed upon us by the Almighty. Similar feelings of cleaning and empowering the sense organs of perception and activity should occur while doing ny³sa.

Every action of a s³dhaka should be like the spirit behind the panchakarmas – aimed at self- refinement. The more your internal and external purity, the greater would be the absorption of the cosmic radiation and extent of your enlightenment. It is your vices, untoward instincts, thoughts and consequent

actions that hinder your progress and keep you deprived of what you pray for. You all know the necessity of bathing and cleaning the body every day. If you don’t do that for a few days, there would be layers of dirt, infections and germs on it; Eczema and host of other skin diseases are the first to crop up on a dirty body. Even lice and vermin would begin to grow. As there won’t be proper perspiration, you would also risk falling sick due to jaundice and varieties of other diseases.

‘Bathing’ of the inner body is equally important. Up³san³, s³dhan³ 1 are essential for this spiritual bathing. You clean the house every day by sweeping and wiping it; Utensils are scrubbed with cleansing powder and washed everyday; these are repeated till the place or pot is shining clean. Japa 2 during daily up³san³ is also a process of cleansing the mind, and the inner self where the soul resides. While washing a cloth, you rub the soap on it, scrub it with force and then rinse it in water and spin; you repeat this till the cloth is cleaned. Remembering God’s name is like applying the ‘soap’ and soaking the inner body in it. You are asked to do japa repeatedly with mental concentration; this is like ‘scrubbing’. The friction generated by focused japa at consistent pace chisels the mental core, similar to the way machines chisel the marbles and carving stones and shine them. The practice of self-discipline and penance (tapa) associated with up³san³- s³dhan³ further smoothens and glazes the internal and external makeup of your personality.

Get rid of the illusion that japa of God’s name or prayer is to please Him. This is an absurd notion. No great power needs anybody’s

Jan-Feb 2006 45

Jan-Feb 2006

45

praise. Then, what to say of the Supreme Power? That Almighty is the creator of
praise. Then, what to say of the Supreme Power? That Almighty is the creator of
praise. Then, what to say of the Supreme Power? That Almighty is the creator of
praise. Then, what to say of the Supreme Power? That Almighty is the creator of

praise. Then, what to say of the Supreme Power? That Almighty is the creator of everything, every being; every impulse of Nature exists at His Will. God takes care of everything and every one; do you think the tiny insects, birds and animals praise him or pray to him as we humans in our ignorance do. No! Still He has made arrangements for their natural sustenance and growth. All men and women, all beings are alike for Him. Do you think that Omniscient, Omnipotent would be pleased by your paeans, by your materialistic valuables offered in His worship? Why would He, the Generator, the absolute

owner of the whole world, of all material, animate and sublime domains of existence would need your flowers or sweets and oblation? So stop entertaining such childish illusions and myths.

(To be concluded in the next issue).

Notes:

1. S³dhan³: Devout spiritual endeavor. S³dhaka:

who is dedicated to s³dhan³. 2.Japa: Repeated enunciation or mental chanting of a mantra or devotional hymn with deep mental engrossment.

KingPyrrhusofEpiruswasapproachedbyhisfriendCyneasandasked,“If

youconquerRome,whatwillyoudonext,sir?

Purrhusreplied,“Sicilyisnextdoorandwillbeeasytotake.”

“AndwhatshallwedoafterSicilyistaken?”

“ThenwewillmoveovertoAfricaandsackCarthage.”

“AndafterCarthage,sir?”

“TheturnofGreecewillcome.”

“Andwhat,mayIask,willthefruitofalltheseconquestsbe?”

“Then,”saidPyrrhus,“wecansitdownandenjoyourselves.”

“Canwenot,”saidCyneas,“enjoyourselvesnow?”

Thepoorthinktheywillbehappywhentheybecomerich.Therichthinkthey

willbehappywhentheyareridoftheirulcers.

46

46 Jan-Feb 2006

Jan-Feb 2006

Yug Nirman Yojana – At a Glance Aims & Objectives: • Rise of divinity in
Yug Nirman Yojana – At a Glance Aims & Objectives: • Rise of divinity in
Yug Nirman Yojana – At a Glance Aims & Objectives: • Rise of divinity in
Yug Nirman Yojana – At a Glance Aims & Objectives: • Rise of divinity in

Yug Nirman Yojana – At a Glance

Aims & Objectives:

Rise of divinity in man, descent of heaven on earth

Individual, familial and social upliftment

Healthy body, pure mind and civilized society

Atmavat sarvabhooteshu (all living beings are soulkins), Vashudhaiv kutumbkam (Entire earth is the our family)

One nation, one language, one religion, one government

Everyone should get equal opportunity for self-growth irrespective of caste, color or creed

Declaration and initiation of the Yojana (Plan) by:

Yug-rishi (Seer-sage of present era), Vedmurty (Assimilator of the knowledge of Vedas), Taponishtha (Ascetic) Pandit Sriram Sharma Acharya (embodiment of PrakharPragya )

Vandaniya Mata (Revered Mother) Bhagwati Devi Sharma, consort and soul- mate of Acharyasri (embodiment of Sajal Shraddha)

Three Pillars of Strength:

Will and Patronage of Almighty

Spiritual Guidance of Rishis (Seers)

Active Participation of enlightened masses

Two Rules for Self-refinement:

Noble deeds flow out of noble thoughts

Simple living- High thinking

Basic Programs:

Moral, intellectual and social transformation

Public education through various media, using the religious platform

Dissemination of Gayatri (collective wisdom) and Yagya (cooperative virtuous demeanor)

Jan-Feb 2006 47

Jan-Feb 2006