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Date of Publication :
15.8.2003 CHIEF EDITOR
Dr. Pranav Pandya

‘CHANGE’ – THE FIRST STEP TOWARDS PROGRESS

A progressive person is one who does not fear the challenge of change. He
knows very well that status quo is inertia, boredom, inactivity and indolence. The one
who does not move forward – does not welcome new thoughts and new experiences
– loses his energy. A progressive person has to forget the past and accept the
present. He has to make up his mind to fight the odds. The one, who is active,
possesses the life force and vitality required for success; and the one, who fears
change, is lifeless, dull and insipid.
Like day and night, summer and winter, profit and loss, union and separation,
several opposing events of change are encountered in the life of a person. They
appear to be mutually opposite but they are inseparable. When the era changes, it
affects the entire world. In spite of its being a combination of creation and
destruction, its ultimate outcome is auspicious. When the cyclone shakes everything
violently, pacifying drizzle of rain, too, follows it.
A human being’s individual and social life is a combination of occasions filled
with such changes. Change is meant for making a person alert, courageous and wise.
Human dignity lies in welcoming the challenge of changes in order to move on the
path of progress. Getting frightened by them and accepting the status quo is
cowardice. Only those win the battle of life who consider change as a synonym of
progress and welcome and embrace it gladly.
 CONTENTS

1. Amrit Cintan: 3
‘Change’ – The first step towards progress

2. From Chief Editor’s Desk: 5

Gayatri Pariwar Parijans are expected to strive extraordinarily hard
during this profound transformation in human consciousness

3. On the auspicious occasion of Âïwin Navar³tri : 7

Navar³tri : The sacred nine-day period of worship of the Mother Divine

4. Up³san³ - A universal method for personality development 11

5. Jºvan S³dhan³ - A practical path to fulfilling life 15

6. Human being - A material organism or a grand ensemble of emotions? 22

7. Laughter-The elixir of happiness 26

8. Twenty-first century - The women’s century 28

9. The secret of happy and healthy married life 32

10. Health Tips: 35

Your health: Guidelines from Âyurveda – II

11. What is spirituality? 43

12. My life – Its legacy and message - 4: 44

Guidelines by Gurudev about my future line of action

13. Amrit V³ñº : 47

The practical aspect of Dhy³n Yoga
 From Chief Editor’s Desk

Gayatri Pariwar Parijans are expected to strive extraordinarily

hard during this period of profound transformation in human
consciousness

The transition period between two seasons is of very special significance, as it brings about
extensive changes in the subtle as well as physical world. There is upsurge of rhythmic churning
and changing in all nature. Individually the body throws up dormant disorders/diseases in order to
be healed and cured. The same is the case with the environment, where old order is disturbed and
new harmonies require to be re-established. That is why wise and discerning people utilize this
period in specific s³dhan³ for their own inner and outer cleansing and for the benefit of the masses.
Vedic literature is full of detailed guidelines for special Navr³tri s³dhan³s. It also cautions that if
one misses this special opportunity of self-refinement, the forthcoming period of six to eight
months might prove highly turbulent, trying and painful.
This year ïardiya navar³tri festival will be celebrated from September 26 to October 4,
2003. It will be special opportunity for undertaking some mode of s³dhan³ during this period. The
world is going through momentous, far-reaching and rapid changes these days. It is the Hour of
God when Divine Will has decreed to change the destiny of earth for good. In a way, the nine-year
period starting from this ³ïwin navar³tri of 2003 to ³ïwin navar³tri of 2012 is one long navr³tri of
yugsandhi (the transition period between the end of the age of darkness and the beginning of the
Age of Light). Those who undertake spiritual endeavors during this specific period are destined to
be the torchbearers of this transformative process. The Divine call for us all Parijans is to shed our
selfish motives and pursuits and become more and ever more loving, kind, compassionate and
caring. If anyone takes one step in the right direction, Divine Guidance and Grace will effortlessly
take him to the one hundred first step and bless him.
Navr³tri s³dhan³ is not limited to only nine days. It is true that the austerities and
discipline to be observed during this period are difficult and it is not possible to continue with all of
them over a longer period of time. However, even if a small part of it becomes a routine of daily
life, one should consider himself progressing satisfactorily on the upward path. We have to always
remember that we are not ordinary people. We have taken birth to contribute our mite towards
achieving superior goals for the society and ourselves. Therefore, our aim should not be to remain
busy all the time in amassing worldly resources and in gratifying the lust for materialistic
achievements. We are fortunate to have been blessed with a great spiritual guide in Param Poojya
Gurudev Pandit Sri Ram Sharma Acharya, who, with the wealth of his tapa, removed our miseries
and blessed us with virtues and capabilities so that we could pursue higher and nobler aims of life.
He always stressed that after self-refinement, the next step is the refinement of the society and
humanity at large. We must prove ourselves worthy of Gurudev’s divine legacy.
According to the prophecy of Sri Aurobindo too, the year (2011-12) would mark the end of
transition period and the dawn of the era of Truth. He prophesied that the transition period of 175
years between kaliyug and satyug had started with the Avat³r of Sri Ram Krishna Paramhans in the
year 1836 and that there would be world-shaking changes during these 175 years, and many great
persons would take birth. He further envisioned that at times, it would appear as if life on earth was
going to end; but by the dawn of year 2011 it would become clear that the twenty-first century
belonged to India and that India would be in the vanguard of humanity for ushering in of satyug
spanning a period of 1000 years. Independence of India, its advancement in the field of science and
technology and its cultural and spiritual renaissance are proofs of the authenticity of Sri
Aurobindo’s prophecy. Now comes the last nine-year period of climax.
We hope that the readers of “Akhand Jyoti” and Gayatri Parijans will listen to the Divine
call and refine and remould themselves accordingly. Tulsidasji in Ramcharitmanas writes: “Taji
taji bh¿Ìaña bhog sukh , jiyat awadhi kº ³sa”; that is: during the period of fourteen years of
banishment to the forest region of Lord Sri Ram, the people of Ayodhya lived with simplicity, self-
control, and abandonment of luxuries ardently looking forward to the Avat³r’s return. In the same
way, we too should observe austerities and aspire ardently for the descent of Prjóa Avat³r in the
coming nine years. For advanced s³dhaks, the Mission has suggested to take up G³yatrº Abhiy³n
S³dhan³. It consists of Japa of five lakh G³yatrº mantras in one year, observing certain austerities
(mentioned, in detail, in Poojya Gurudev’s book titled “Super-Science of G³yatrº”). Those who
cannot do this rigorous s³dhan³ should, at least, observe some austerities leading to self-control
and self-refinement.
Dev Sanskrti Vishwavidyalaya (a deemed university) is emerging as a model of education
in keeping with the needs of the emerging world order. The classes of the second year for important
courses like Divine Culture and Tourism Management, Total Health Management, Spiritual
Science and Yoga, and Curative Psychology have already started with the Jóan Dºk̳ Sam³roh
(Initiation ceremony) of 320 students. The university is planning to introduce courses on the “Art of
Living” and will gradually evolve into an institution of the stature of Nalanda and Takshashila. The
university is dedicated to mould its students as enlightened citizens of the New Age. It is envisaged
that the graduates of this university will accelerate the process of ushering in of the era of Truth and
will actualize the dream of making India the spiritual Guru of humanity. The campus of the
university is planned to be expanded. Some additional nearby land has been acquired for this
purpose. Now the total area of the campus will be around 90 acres. When the history of this
Institution is written, the future generations will know how the parijans of lower and middle class
contributed generously towards the noble cause by cutting their own minimal needs and they will
also realize how the sankalp (resolve) of awakened divine consciousness-force makes the
impossible as real. We have already completed the construction work estimated to cost more than
rupees forty crores without taking any grant from the Government or huge sums from the rich and
the mighty. All this is the result of our faith in our Gurusatta (guide, controller and protector). We
request our readers to continue deepening and refining faith in the Divine and, on the auspicious
occasion of Navr³tri develop the courage to undertake self-refining s³dhan³ and come forward to
help in terms of time and money in making this great project a glorious success.
Finally, on the auspicious occasion of the Festival of Lights “Deepawali” (October 25,
2003), we pray to the Divine Mother LakÌmº to fill our souls with Her Divine attributes of Love,
Life, Harmony, Beauty and Abundance. I wish you a very happy, fulfilling and prosperous
Deepawali.

Shantikunj, Dr. Pranav Pandya

Hardwar Chief Editor
(Uttaranchal) India Head – All World Gayatri Pariwar
249411 Chancellor, Dev Sanskriti Vishwavidyalaya
 On the auspicious occasion of Navar³trº Parva
Navar³tri – The Sacred Nine-Day Period of Worship of The
Mother Divine
Worship of The Divine as Mother is a
special characteristic of the Indian Culture.
God is mostly referred as the Father of all
creation or the Omnipotent ruler of Nature
in other religions. Navar³tri or Navadurg³
Parva happens to be the most auspicious
and unique period of devotional s³dhan³s
and worship of Ïakti (the sublime, ultimate,
absolute creative energy of the Divine
conceptualized as the Mother Goddess–
Durg³, whose worship dates back to
prehistoric times before the dawn of Vedic
age.
A whole chapter in the tenth mandal of the
holy Rigveda deals with the devotional
s³dhan³s of Ïakti. A hymn here describes –
"I (Ïakti) am the Omnipresent Power. I am
the ultimate savior, who stretches and
empowers the arc of Rudra to ruin the
demonic evils. I alone generate the valor
and move the forces in the battlefronts. I am
the Mother (Genesis) and the sole Protector
of the whole creation. I am in every living
being (as the source of life-force). I am the
paramount divine power, which knows its
unity with the Para Brah®; I am the
absolute reality". The "Devº S¿kta" and
"Ush³ S¿kta" of the Rigveda and "R³tri
S¿kta" of the S³mveda similarly sing
paeans of praise of s³dhan³s of Ïakti.
Before the beginning of the Mah³bh³rat
war, Lord Krishna had worshipped Durg³ –
7 Akhand Jyoti September-October 2003
the Goddess of Ïakti– for the victory of the
Pandvas, on whose side laid justice,
morality and wisdom. The epic Ramayana
also describes Rama’s worship of Goddess
Durg³. Worship of Ïakti in different forms
has been popular in Buddhism as well. The
up³san³ of Ïakti is the basis of all t³ntrika
practices.
The Pur³nas also describe in parables,
stories and anecdotes the pre-eminence of
Ïakti. In fact, one of the Pur³nas- "Devi
Bh³gavat"- is exclusively devoted to the
Divine exploits of Durg³. The "M³rkandey
Pur³na" describes the manifestations of the
Supreme Ïakti as Mahakali, Mahalakshmi
and Mahasaraswati. Mahakali destroys the
forces of the evil, crushes ego and
eliminates ignorance. Mahasaraswati is the
deity of discerning intellect, pure
knowledge and creative talents.
Mahalakshmi is the Goddess of beauty,
harmony, prosperity and progress. The
hymns describing the magnificence of the
great manifestations of Ïakti and the 700
mantras of its s³dhan³s are compiled as
"Durg³ Saptashati" in this Pur³na. The
Skanda Pur³na describes the epic
incarnation of Goddess Durg³. The Brahm
Pur³na and Brahmvaivarta Pur³na also
narrate the divine descent of the powers of
the supreme Ïakti. Lord Brahma is cited in
the Markandey Pur³na as mentioning to
Rishi Markandey that the first incarnation
of Ïakti was as Shailputrº. Other
incarnations of the Divine Mother are:
Brahmch³rñº, Chandraghant³, K¿shm³nd³,
Skandam³t³, K³ty³yanº, Kalr³trº,
Mah³gaurº and Siddhid³trº in that order.
These nine manifestations of Ïakti, are
worshipped as "Nava-Durg³". The fifth
chapter of the Rudra Sanhit³ of Shiva
Pur³na also vividly describes the various
Divine Emanations of Durg³.
Ïakti is the original power at the root of
creation, limitless expansion and
expressions of Nature. It is also referred to
as the Âdi Ïakti or Brah® Ïakti. All the
visible and invisible plays of Nature are
reflections of this eternal Ïakti. All powers
originate from it; all existence emerges
from it. She is who enables the creation,
growth and protection of the universe. She
is the Mother of Trinity- Brahma, Vishnu
and Mahesh. The Skanda Purana describes
this fact in a telling manner– Lord Shiva
without Ïakti is like a shava (a corpse);
Lord Shiva is "Shiva" because of the
presence of Ïakti in Him.
The Cosmic Consciousness Force and its
endless expressions also emanate from
Ïakti. This alone is expressed in the beings
as life-energy, consciousness, vigour,
courage, intelligence, radiance, thought-
power, memory, steadiness, contentment,
compassion, generosity, intrinsic light,
faith, emotions, etc. The Primordial Ïakti
generates the potential and tendency of
motherhood in the living world. Its different
manifestations in the cosmic creation are
indeed countless. Ïakti is Mahasaraswati,
Mahalakshmi, Mahakali as manifested
respectively through its sublime, eternal
attributes (guñas) of sat, raj and tam.
8 Akhand Jyoti September-October 2003
In fact, all the manifestations of divine
powers emanate from and merge into the
single Brah® Ïakti, which is known in the
spiritual literature as G³yatrº. Since the
Vedic Age of the Rishis, the devotional
practices recommended during Navr³tri are
primarily those of G³yatrº AnuÌÚh³na. The
varied customs of arbitrarily worshiping of
this Omniscient Ïakti are offshoots of the
medieval era of religious anarchy and
cultural pollution. In spite of the ignorance
and superstitions introduced in this period,
the s³dhan³ of G³yatrº has maintained its
pre-eminence. The light of truth of the
Vedic Culture could not be extinguished
even in the dark phases of our history.
In the Vedic Age of the Indian Culture, the
religious philosophy and devotional
practices were focused towards true
knowledge and ultimate realization of the
supreme power of G³yatrº (Bra® Ïakti).
The Vedas were the basis of all streams of
spirituality and science those days. G³yatrº
has been the source of the divine powers of
the gods in the heavens and their angelic
manifestations and incarnations. G³yatrº
s³dhan³ was also paramount in the higher
level spiritual endeavors of the yogis and
tapaswºs. G³yatrº Mantra was the core-
focus of daily practice of sandhy³-vandan
(meditation and devotional worship) for
everyone. As guided by the rishis, specific
s³dhan³s and upasan³s of the G³yatrº
Mantra were sincerely practiced during the
festival period of Navar³tri by every
aspirant of spiritual enlightenment.
The nine-day period of Navar³tri is of
supreme importance for physical, mental
and spiritual health as it lies at the juncture
of two seasons. The nourishing energy
currents in Nature are at their peak during
this transitive phase to eliminate the
harmful, negative elements and impressions
from our gross and subtle bodies. The
sublime domains of consciousness force as
stabilized in earth consciousness by the
rishis and yogis are most active during this
special period. It thus offers us a rare
opportunity of expeditiously accomplishing
the s³dhan³s of spiritual elevation. It
assumes greater significance in the first
decade of the 21st Century, which is
prophesied to be the heralder of a new era
of Divine Manifestation of life, love and
light on earth – through humanity.
Laghu AnuÌÚh³na s³dhan³ of G³yatrº is
recommended as most suitable for the
Navar³tri period. It consists of twenty-four
thousand japa (repeated rhythmic chanting)
of the G³yatrº Mantra with meditation on
the rising sun and adoption of certain self-
control disciplines. Mental or up³nïu japa
of twenty-seven rosaries (m³l³s) needs to
be completed every day for this purpose.
This can be done in about three hours'
duration by the people who are used to
daily practice of the japa of this mantra.
Completion in one sitting in the early
morning (by commencing the japa two
hours before dawn) is the best. However,
depending upon one's constraints, it could
be completed in two to three sittings at
convenient times. But the regularity of
timings and place where the japa is carried
out should be maintained. Ideal sitting
posture is sukh³sana with erect spinal
column. One should not sit directly on the
earth. Sitting on kuïa mat or cotton cloth is
most suitable.
Essential disciplines include strict chastity
9 Akhand Jyoti September-October 2003
of body and mind and prohibition of using
anything made of leather. The subtle
properties of what we eat have great impact
on our mind. Fasting is therefore
prescribed during this s³dhan³. Depending
upon one's health and level of self-control,
the fasting could be observed by consuming
only milk or fruits once or twice a day;
taking tasteless (without salt and sugar)
food; or taking simple and light vegetarian
food only once a day, etc. The other
common disciplines include – austere life-
style; sleeping on a mat on the floor or on
plain wooden cot; attending to one's
personal tasks by oneself; observing
honesty and humility in conduct. The
advanced devotees may also adopt some
higher level disciplines that serve the dual
purpose of cleansing and purification of the
body and the mind and thorough practice of
self-restraint.
A havan (yajóa) should be performed on
the last day of the anuÌÚh³na to mark its
completion. The number of herbal oblations
(along with loud chanting of the G³yatrº
Mantra) made in the sacred fire of this
yajóa should be at least one hundredth of
the total number of japas completed. Those
who cannot do twenty-four thousand japas,
may do the s³dhan³ of chanting the G³yatrº
Chalisa two hundred forty times or that of
writing two thousand four hundred G³yatrº
Mantras in the nine days, along with
adoption of as many of the above
mentioned disciplines as possible.
The s³dhan³-anuÌÚh³ns of G³yatrº
accomplished during the Ïakti Parva
(Navar³tri) will prove to be milestones
along the path of spiritual elevation. The
grace of Divine Mother bestowed upon the
s³dhaka would orient his otherwise dry
knowledge and ego-centric scholarly
attainments towards sagacious activities
and altruistic purposes. This would
transmute his religious faith and devotion
into inner enlightenment without which
these are nothing better than emotional
excitements and superficial rituals of
worship. The hidden force of Ïakti
awakened within the s³dhaka transforms
his ïraddh³ (deep intrinsic faith) into niÌÚh³
(firm motivation and enlightened faith)
towards divine values and noble deeds. The
same ïraddh³, which was evaporating in
the void without Ïakti, could now be the
source of supramental attainments and
spiritual awakening.
Let us all resolve to be the true devotees of
Ïakti by completing the anuÌÚh³na-s³dhan³
of G³yatrº on the forthcoming auspicious
occasion of Navar³tri festival.
***
Notes:
1. Navar³tri or Navdurg³ Parva falls during
the first nine days of lunar month of Ashwin
according the Hindu Calendar. (From 26th
September to 4th October this year).
Another Navar³tri period spans the first
nine days of lunar month of Chaitra (the
first month of the Hindu Calendar).
2. Up³nïu Japa: Rhythmic chanting in which
the lips and tongues would move but the
voice would be so slow that it can't be
heard (not even as murmuring) even by the
s³dhaka himself.

A king was in search of a spiritual guide. He made an

announcement to search him out: “The king will give land free.
One who is able to construct the grandest mansion at the
earliest will be declared as the Rajguru. Many persons known as
spiritual masters offered themselves to compete for the
coveted position. They took land, collected contributions and
started constructing the mansions matching the king’s
expectations. The king used to supervise the progress every
day. Construction work was going on rapidly. One saint who
was also a contestant was found sitting on the same place
every day on the land given to him. King asked him “Why don’t
you start constructing the mansion?” He replied “This vast open
and grandiose world is my mansion. What grander mansion
than this can I build? Any manmade construction needs to be
constantly looked after and maintained and one develops a
false sense of ownership towards it. Hence I always keep on
looking after and maintaining this vast world without any sense
of ownership. Why should I build a new one?” The king came to
know the essence of real knowledge and he humbly requested
the saint to be his Guru.

10 Akhand Jyoti September-October 2003

 “Up³san³”-A Universal Method for Personality-Development
Physically and mentally balanced and
disciplined personality lays the foundation
of a healthy, hearty and successful life. This
is what is referred to as a “matured
personality” by noted modern psychologists
like Dr. Carl G. Jung. While defining such a
personality, these experts explain that a
psychologically matured and vigorous
person is one who can work calmly and
equally efficiently in all circumstances. A
person of this kind is quite well-organized
and emotionally matured and is capable of
relating to the society harmoniously.
The development of personality largely
depends upon the quality of one’s thoughts.
Our thinking affects our mental, intellectual
and also the physical make-up.
Psychosomatic disorders are well known
manifestations of sickness, infirmities or
depravation in one’s thinking. Refinement
and creative orientation of thoughts, on the
contrary, is found to bring about positive
changes at the emotional and behavioral
levels and thus also improves one’s ability
for progressive social adjustment.
Despite accepting the vital role of thoughts
and emotions in the shaping of personality,
so far the psychologists have not been able
to discover effective solutions to the
complexities of the mental and emotional
world hidden inside; neither are they able to
provide a definite method for improvement
or positive orientation of attitude. The
Upanishads seem to hold the key to this
mystic science and are therefore regarded
by many as the source of complete
knowledge of deep psychology. Especially
in the Shvetashwar Upanishad, Vedic
11
Rishis have described a universal method
for resolving the conflicts and
complications in the mental and emotional
domains; healing and strengthening of the
delicate roots of consciousness and
inculcating positive orientation and
enlightenment. This method – designed,
taught and successfully practiced by the
rishis – could be termed as “Up³san³”.
At a gross level, the word up³san³ is used
for devotional worship with meditation.
The linguistic meaning of this Sanskrit
word means – to sit near (Godliness). It
implies being immersed in thoughts and
sentiments that inspire divine attributes. It
is a powerful source of personality
development; because, the nature of human
mind is shaped by its thoughts and, except
for the highest state of trance, the mind
can’t remain thoughtless even for a fraction
of a second. Thoughts flow as per the focus
and medium of thinking and influence the
actions and reactions accordingly.
Haphazard or hazy thinking prevents one
from doing anything properly; such people
can hardly complete any task or produce
anything worthwhile. Persons addicted to
sub-standard or depraved thinking indulge
in ignoble deeds and the foul smell of this
dirt is also reflected in their character and
conduct. People with negative, debased or
criminal mentality spread their vices and
infirmities among those influenced by their
company and produce many more like
them. The lofty and pure thoughts of great
personalities and saintly and eminent
thinkers, on the contrary, generate an
ambiance of positive and elevating thoughts
and help in positive moulding of the
Akhand Jyoti September-October 2003
characters of their disciples and also inspire
others who come in contact with them.
Today, we rarely find such great
personalities who could induce the desired
impetus in positive direction for the
enlightened and integral development of
our personalities. Moreover, it is not always
possible for everyone to be in live contact
of the great. Reading and pondering over
their thoughts is also not feasible for most
people. What could then be widely effective
mode of personality-refinement and
improvement at the individual and social
levels? The regular practice of “up³san³”
appears to be a promising medium for this
purpose, as it could be practiced by
everyone, everywhere, as per his or her
natural tendencies and circumstances.
The inculcation of divine qualities and the
idealistic convictions and inspirations
associated with the practice of up³san³ help
in radiantly uplifting the level of thinking
and infusing virtuous tendencies in the
deeper layers of mind. If we could
understand comprehensively the intrinsic
nature of emotions and thoughts in this
spiritual practice devised by the rishis, its
potential in making perceptible impact at
the psychological and deeper levels would
become scientifically clear to us.
The principles and enlightened emotional
spirit associated with up³san³ can indeed
positively mould our thinking and character
in ideal direction. In view of its strong and
comprehensive foundation based on deep
understanding of human self, the positive
psychological effects of up³san³ affirm it
to be a universal mode of personality
development. A prominent and definite
end-result of sincere practice of up³san³ is
12
– refinement of personality. Up³san³ at its
best means unifying the devotee’s
consciousness with the divine
consciousness. This is practiced by mental
and emotional engrossment of the devotee
in the (divine) object of his up³san³; the
devotional sentiments attached with the
latter help the devotee to visualize,
contemplate and adopt the virtuous qualities
and teachings inspired by the latter. It is
not the appearance or proximity of the
physical object or image; rather, it is the
devotee’s faith and attitude towards this
focus and the intrinsic energy-field of the
latter in the devotee’s mind that is
important here.
The depth of the devotee’s mental and
emotional engrossment, in the highest kinds
of up³san³ leads to submerging of his
individual egotistic consciousness in the
Divine Self; the devotee (up³saka) and the
divine object of worship (up³sya) both
become one in this ultimate merging. The
living presence of Goddess Kali
experienced everywhere by Sri Ramkrishna
Paramhans, the physical merging of
Chaitanya Mahaprabhu in the idol of Lord
Krishna, the complete selflessness and
unification with the cosmic consciousness
realized by Swami Ramtirtha, are some of
the live examples of this intense effect of
total involvement in up³san³. Although
everyone can’t reach this extraordinary
state of devotional esctasy, gradual
purification and enlightenment of thoughts
is certain to be accomplished with regular
and thorough practice of up³san³.
Emotional inclination also begins to flow
towards nobility through this process of
up³san³.
What should be the object of up³san³?
Akhand Jyoti September-October 2003
Should it be a visible or physical object or
symbol of divinity (e.g. an idol or a photo
of a manifestation of God or a saintly
personality)? Or, should it be a formless
conception or realization? This choice
depends upon the mental status and faith of
the person who wants to practice up³san³.
Usually, concentrating the mind over a
physical object best suits the beginners.
One can choose a symbol, image or idol as
per his liking and faith in a form that
reflects the divine qualities of this idol/deity
and also inspires the devotee. In the initial
stages of up³san³, the devotee could look
at this object and recall the virtues
represented by the associated name,
manifestation or image of God or divine
character. He should try to focus his
thoughts within the same domain and
ponder over it as much as he can without
much disturbance. This practice could
gradually be converted into meditation. As
the extent and duration of mental
concentration increases, the emotional
fervor of the devotee for the divinity also
intensifies and induces a subtle process of
spiritual refinement. Similar is the case of
meditation on formless visualization of
divinity.
Innovative research in deep-psychology
towards the late 20th Century has revealed
some new facts that affirm some of the
principles and values of spirituality. The
nature of one’s thinking and emotions is
now regarded as the basis of his personality
development. Research in this direction has
shown that –– how one’s overall
personality develops mostly depends upon
what is his attitude towards life, what is his
ideal, what he aspires for and what are his
values in life? If his ideal or source of
motivation is enlightened and noble, then
his attitude, thoughts and hence conduct
13
will also be of superior quality. The inferior
or unscrupulous level of one’s aims or
goals, on the contrary, would induce and
encourage growth of evil mental tendencies
and thoughts and lead to the emergence of a
depraved and perverted personality.
Selecting the deity or divine focus of
up³san³ is implicitly like setting a
preeminent role model or ideal of one’s
value system, personifying mental and
emotional intimacy and association with
which one would like to mould one’s
personality.
Eminent researchers and modern thinkers
like Eric Fram, Harry S. Sullivan, Dr.
Henry Lindlahr, etc consider that we can
improve our physical and mental health by
linking our consciousness with some divine
source, angelic power or cosmic
consciousness. They assert that if we
deeply contemplate over a specific object or
focus, our mind gets connected to the
corresponding source or domain, as a radio-
station gets connected with the radio sets
through microwaves. Such mental
conjunction or emotional linkage with
divine sources bestows not only spiritual
but also mental and physical benefits.
Human mind is like an ultra-sensitive
wireless receiver, which, unless focused on
a specific domain, keeps receiving pell-mell
thought-waves from all directions, all the
time. What kind of thoughts the mind will
generate depends on what it has been
receiving and storing in general. Thus,
focusing and linking it with specific kinds
of thoughts through contemplation and
meditation is the most effective way of
positively conditioning, training and
orienting the thought process. Up³san³
gives an added advantage of emotional
fervor.
Akhand Jyoti September-October 2003
Sagacious and bright thoughts induce a
matching ambience wherever they are
generated and spread widely and forcefully.
Noted thinker U. Sinclair elucidates this
fact further in his book “The Mental Radio”
and explains that devotional meditation
(up³san³) is a complete process of
refinement of personality; anyone who
follows its practice sincerely would develop
an excellent personality and also inspire
others in his company. He can transmit his
(spiritually energized) thoughts without any
physical medium. The intense field of such
thoughts possesses the power to influence
people’s minds and the subtle environment
around.
Renowned Psychologist C. G. Jung regards
up³san³ as a necessary requirement of a
refined human life. In his views, the
methods of devotional worship and
meditation preached under different
religions of the world all provide useful and
essential basis and support for healthy and
overall development of personality.
According to him, the total number of
psychological disorders and problems cured
by the psychiatrists and psychologists
across the globe would be nothing as
compared to the positive effects of the
simple religious practices of devotion.
The fall and decline in the level of people’s
thinking, character and conduct and the
rising pollution, corruption and weakening
of personality seen today can be checked
and controlled only by the practice of
up³san³ by each one of us. This simple but
universally applicable solution would also
gradually reverse the present negative
trends and produce healthy, hearty and
virtuous personalities. Up³san³, in one
form or the other, has been an integral part
of the lives of the saints, seers and sages of
the ancient and the modern times the world
over. They have set living examples of how
this practice could lead to successive
strengthening, enlightenment and even
divine transmutation of personality. The
philosophy and science of this devotional
method contain all the elements of mental
and emotional refinement at the individual
and the collective levels. The golden path of
resolving the complexities of the personal,
professional and social life and ushering
into an era of peace and happiness is open
for all of us. It is up to us, how soon we
start walking on it?
***

Sarve̳meva D³n³n³® Brahmd³na® ViïiÌyate |

V³ryanna Gomahº V³sastila K³ócana Sarpi̳m ||
– Manusmriti 4 | 233

Meaning: Distribution of knowledge is superior to the alms

consisting of water, grains, soil, clothes, cattle, oil, ghee, or gold
etc.

14 Akhand Jyoti September-October 2003

 Jºvan S³dhan³ - A Practical Path to Fulfilling Life
Human Life is the greatest boon of God.
There is nothing more precious in His
infinite treasure. In terms of the bodily
structure and mental functions, a human
being is the most superbly evolved of all
living organisms. He has been endowed
with wonderful faculties to decipher the
mystery of Nature and make the desired use
of its enormous resources. He is well
equipped with ever-enriching means of
knowledge and scientific techniques. His
creativity, physical potentials and thinking
and emotional capacities are majestic
sources of unlimited power and success in
the material, mental and spiritual domains
of life. No other creature except man has
been gifted with the immense joy of family
life, facilities of earning and social security
and comforts. No other being could ever
have such artistic talents and efficient
organizational and management skills as
this crown of Nature’s creation.
Most remarkably, the Creator has given
man the freedom of choice as to how he
makes use of these gifts of Nature. How
much and in what way a person makes use
of his potentials and opportunities is in his
own hands. Whether one lives a progressive
and successful life or is lost in the quagmire
of stagnancy and depravity basically
depends upon –– whether he has
understood or not the meaning and purpose
of human life? Having understood it,
whether he has cared to make its precious
use and hence chosen a righteous path?
Whether he has the courage, will and
prudence to follow it? This choice and
endeavor lay the foundation of the edifice
of rise or fall, success or failure in one’s
life.
15
If one does not realize this fact and
continues to pretend or complain about
circumstantial constraints, rather than
attempting to improve his own attitude, he
has himself to blame for his misery. No one
can help the one who does not want to help
himself.
God has manifested Himself in many forms
of divine powers, but none is as intimate to
us and ready to bestow its boons as the
deity of our own life. Human life is defined
as a kalpv–akïa – a celestial tree, sitting
beneath which fulfils all wishes. Those who
understand its real value (dignity) and
orient their attitude, conduct and deeds
accordingly, acquire everything that is
worth achieving. Whether or not
worshiping a god really brings great things
could be doubtful because of the varied
experiences of the devotees. But, the all-
fulfilling, ever accomplishing effects of the
devotion and s³dhan³ of the life-deity are
absolutely sure. It’s a pity that we remain
ignorant about the grand importance of our
own life and hardly pay any attention to
awaken and refine its powers and potentials
(hidden in our own self) and to make
righteous use of this marvelous bequest.
By their assiduous s³dhan³ of the land, the
farmers and gardeners make the soil give
out its hidden prosperity in the form of
flowers, fruits and crops. The s³dhakas of
knowledge become erudite scholars and
gain elite status and respectful lucrative
jobs. Those who devote themselves in the
s³dhan³ of business prosper with wealth.
The s³dhakas of the physical potentials of
the body become wondrous sports-persons
Akhand Jyoti September-October 2003
or mighty wrestlers. The s³dhakas of art
and literature also attain glory and
prosperity as celebrity singers, actors,
sculptors, painters, poets or writers, etc.
Devotional s³dhan³ of divine powers is
also found to enshower rare benefits in one
form or the other. But, superior to all of
these is jºvana-s³dhan³. One, who follows
it with firm determination and dedication,
certainly accomplishes preeminently noble
goals.
A particle of soil as such has negligible
status in external appearance and gross
physical terms. But controlled fission
(breaking) of its nucleus generates
mammoth atomic energy that can shake big
mountains and even the entire earth.
Similar is true of the human life. If we peep
into its deeper structure and sublime
domains, we shall find infinite powers in
this otherwise perishable and apparently
purposeless 'free gift' of Nature.
Even a precious diamond could be thrown
away as a mere piece of broken glass
because of ignorance and neglect. Then,
why should one blame others or the destiny,
if one has to face infirmities, failures,
sorrows and regression for want of jºvana-
s³dhan³ for awareness of the mystery and
majesty of life? Negligence of (the
s³dhan³ of) life is a sin that most of us
continue to commit inadvertently
throughout our lives…. Other immoral
actions or offences might offer some
benefits at the gross worldly level, for some
time, but the sin of refusal to understand the
importance of life and ruining it in evil and
meaningless activities always results in
further sinking in darkness, diversion and
decline. It can never give anything except
evaporating one's potentials, time and
16
resources and making one's life a virtual
hell from one end to the other.
If there is any positive sign of the rise of
one's fate, it is his awakening and
understanding of the immense potentials of
his life and prompt action for its
refinement, ascent and constructive
channelization.
It is a prophesy of the seers that heavens
will descend on the earth in the coming
"Age of Divine Intelligence" (Pragya-Yug).
Its ultimate expression would be realized as
the emergence of divinity in humans. Its
arrival would be experienced as ––
elimination of vices impregnated in the
subtle orbits of mind, purification of
thoughts and intrinsic emotional tendencies
and virtuous enlightenment of attitude and
conduct.
The warriors engaged in the battlefield of
emotional and mental purification are the
truly deserving claimants of everlasting
victory. The holy Gita describes one's own
self as his most affectionate and all-capable
mentor as well as his nearest and most
dangerous enemy. Ignorant, disorderly and
unobservant life is indeed a curse under
which even Kuber (the Lord of heavenly
wealth) could be seen trapped in poverty
and Indra (the emperor of heavens) could
be found suffering from infirmities and
helplessness. One who succeeds in the
graceful Art-of-Living is a true artist.
Whatever be his present talents, training
and abilities, he would eventually be
embraced by triumph from all directions.
Rigorous training makes monkeys, snakes,
beers, tigers and other animals and birds
perfect in amazing skills and performances
in the zoos and circuses. Likewise, an
Akhand Jyoti September-October 2003
uncultured, uncivilized, untrained, ignorant,
perverted mentality and character could
also be refined and molded in the fire of
dedicated s³dhan³. The efforts and
resources people spend in defeating the
opponents or moving ahead in the rat-race
of materialistic attainments, if even half of
that is used in self-analysis, self-
purification and self-development, it would
prove to be a most beneficial, prudent and
far-reaching attempt towards lasting
satisfaction and nobler achievements.
Human personality possesses a kind of
magnetic force that is further activated with
determination and attracts all the help,
opportunities and resources compatible to
it. It is not all that difficult to carve one's
chosen course of life, as one often
presumes.
It is quite natural if others don't understand
or obey us, but it is beyond comprehension
that our own bodies, our own minds do not
listen to us and that we are unable to shape
our own attitudes, aspirations and behavior.
Then where and why do we fail in
controlling our own mind and actions? We
need to put this question before ourselves
repeatedly and honestly search for the
answer. Downward flow of water, or fall of
a stone thrown from above are natural; an
external force (against the gravitational
one) and extra tools are essential for their
upthrust. Extra courage, extra effort is also
required to adopt a new pattern of life. It is
a challenging task, a truly valorous attempt,
a real tapaïcarya to break the shell of our
own untoward habits, cautiously deviate the
set system of our life and bring the positive
changes, and amend our thinking and
conduct towards higher ideals. It requires
an awakened will and zealous attempt to
begin with….
17
Your own life is your most intimate and
loving companion. Before proceeding
towards any other goal, you should first see
whether you have taken care of this
inseparable fellow, which is totally
dependent upon you; whether you have
fulfilled your most immediate and vital
duty of its well-being and graceful
progress? It should be clearly understood
here that possession of worldly prosperity
and resources is relevant only for the body;
we need to have the wealth of virtuous
qualities, behavior and character for the
dignified progress of life.
There are two definite and essential ways to
prosperous ascent – one, check the
loopholes and sources of losses; two, adopt
the currently feasible remedies and modes
of enhancing the beneficial effects. Some
people are seen being bankrupted or ruined
while some others attain great achievements
on the financial, mental, familial and
physical fronts. Neglect of the above two
ways or their prudent adoption works
behind the failures or successes in such
cases. This is what applies in the field of
jºvana-s³dhan³ and radiant development of
personality as well. Whether small or big in
its dimension, every work needs proper
care, planning and thoughtful analysis of all
relevant aspects for desired results.
Attempting things at random or working in
a haphazard way does not lead anywhere;
getting results without substantial efforts
could be just a coincidence or a matter of
chance which certainly can't be considered
a correct or sustainable approach.
Discipline, dedication, wisdom, vision and
thorough and vigilant attempt become all
the more significant in case of enlightened
development and progress of life by jºvana-
s³dhan³.
Akhand Jyoti September-October 2003
Continuous and gradually deeper process of
manan and cintan (contemplation and
thinking) is regarded necessary in jºvana-
s³dhan³. Some time in the morning and
some time in the evening should be used for
this practice, when the mind is in calm and
peaceful state. A thorough stocktaking of
the external and internal states of your life
should be taken and possibilities of
amending the defects and mistakes,
eliminating the deficiencies and furthering
and expanding the positive qualities and
virtuous potentials should be thought over.
The decisions and planned measures of
action should be such that whatever is
envisaged could be easily and immediately
implemented in practice in the present
ambience and the current state of one's
mind.
Self-analysis, Self-refinement, Self-
development and Self-evolution –– these
four steps like the four legs of the bed or
four walls of the room are regarded as most
essential and important in manan-cintan for
jºvana-s³dhan³. The partisan tendency of
being blind to one's own vices and
weaknesses is quite common among most
people. Self-analysis corresponds to a fair
and thorough review of the negative and
positive facets of the external as well as
internal personality in the personal,
familial, professional and social spheres of
life. This self-study should be such that it
allows for objective search of feasible
solutions and their adoption towards self-
refinement and improvement in terms of
present inclinations, physical and mental
condition, behavior, work-quality, etc.
These first two steps constitute the "manan"
part.
"Cintan" involves the last two steps of
18
development and evolution. Self-refinement
and self-development are like regimen and
medicament; both are ineffective without
the other in the sequence. Constructive
thinking and follow-up planning of the
actions towards elimination of the wrong or
the bad and adoption and augmentation of
the good or the brighter features of one's
personality vis-à-vis the outcome of manan
is attempted here. "What is the most
avoidable ill tendency that could be easily
uprooted at the earliest, and how?" –– is
thought over and resolved by cintan.
Similarly, the positive qualities and refined
abilities that purify and glorify the human
personality are identified with a focused
view on their possible adoption or
inculcation in near future considering the
present state of body, mind and the external
circumstances. Moral grace and virtuous
talents both should be incorporated in one's
qualities, deeds and conduct. This is
essential for self-development. It is equally
important here, to also take care of
righteous and creative use of what is
available to one as the materialistic
resources and talents. Possession is
meaningful only if it is employed
constructively. Otherwise, if whatever is
earned or developed continues to be drained
or misused, prosperity would prove to be
worse than poverty.
Self-evolution means expansion of the self;
i.e. relaxing and gradually unwinding the
bonds of selfishness, avarice, ambitions and
possessive attachments. It includes self-
recognition via a deep thinking and feeling
of the existence of the self as an integral
unit of the entire existence. The expansion
of the self eventually leads to the
unification of the individual consciousness
with the cosmic consciousness. While the
behavior, character and deeds in day-to-day
Akhand Jyoti September-October 2003
life are indicative of the level of progress in
the other steps of manan-cintan, broadening
of attitude, expression of love, generosity
and compassion are the immediate
indications of self-evolution. This is a clear
reflection of spiritual enlightenment, if the
inner self begins to live in the feeling of
"vasudhaive kutumbkam" (entire world as
one family) and the soul aspires for
shedding all thoughts and feelings of
selfishness and ego-centered personality .
With evolution of your individual self, your
mind and heart won't just allow you to live
without sharing your possessions for the
welfare of others, donating your time and
efforts for altruistic causes and distributing
your love and benevolence for all.
At the outset manan and cintan may appear
to be mere mental exercises, but practicing
them sincerely every day at regular
intervals of time will begin to show the
gradually intensifying impact of these
simple but effective spiritual experiments.
You and the people interacting with you
since earlier times would then experience
the purification and refinement in your
personality in few months' time. Once the
spiritual elevation begins, continuous and
dedicated follow-up of these steps will
become a natural part of your life. This will
lead you to reach the higher goals of jºvana-
s³dhan³.
It should be recalled that the human self,
being a manifestation of the Absolute (the
Almighty, Omniscient and Omnipresent
Thyself), is also complete in itself. It is the
ignorance, waste and misuse of the
uncountable bequests available to it that
cause the infirmities and defects and put a
human being into the pitiable state of life.
This is like dirtying one's clothes by the
19
nectar-milk of the K³mdhenu (heavenly
cow) because of milking it in a porous pot
and then cursing and complaining the latter
or its milk. This erroneous, evil tendency of
draining out and abusing the immense
potentials is called incontinence. The
courageous, farsighted, devout endeavor of
restraining it is called "tapaïcary³" or
"tapa". Tapa is said to be the source of
riddhis-siddhis (supramental talents and
preeminent, extrasensory powers). Let us
imbibe adoption of tapa in practice in our
present-day life.
God is invisible. The soul also has no
perceivable form. What is visible is – the
gross manifestation of Nature and Life. Of
all the beings, the life of humans alone has
been endowed with three magnificent
accessories, which can get it all that it
aspires for; these divine gifts are – (i)
Highly evolved physical body (ii) Time and
(iii) Thought-power. These three can
effectuate tapping any potential and
achieving any goal whatsoever depending
upon how wisely and to what extent one
makes use of them. Wealth or materialistic
success is not the measure of one's true
intelligence because this can also be
acquired by destiny or earned by unfair
means. The real test of wisdom or
farsighted reasoning lies in –– how and for
what purposes is one spending and
employing his potentials and available
resources?
Those having self-discipline and sagacious
control over the mind and the senses gain
the truly durable affluence and abilities.
Conscious control of senses; quietude of
mind; judicious and wise use of time and
material resources are the four basic and
essential disciplines to be mastered for
Akhand Jyoti September-October 2003
jºvana-s³dhan³. The sense of true self-
identity as a spiritual being, the remarkable
potentials of the physical body and the
invaluable faculties of its sense organs are
ideally used and their capabilities
demonstrated in vigilant self-continence
and self-refinement and effacement of the
ego through selfless service.
The treasure of time is indeed invaluable.
Every moment of it should be used
carefully and constructively. Each one of us
must have a timetable to schedule our
activities in such a way that there could be
no room for idleness and misuse of time.
The requirement of rest and entertainment
should not be confused with dullness or
wastage of time. Every passing breath is
reducing our life span further. We have to
be most cautious of our time if we are to
achieve something in life. Look at the
accomplished lives in the history of the
world; every great achiever, every
successful man or woman has made wise
and creative use of time. It is an absolute
necessity for all those desirous of progress
in life.
Farsighted use of time becomes possible
with zealous assiduity and motivated
interest. It is said that Lakshmi, the
Goddess of prosperity, lives in the radiance
of hard-working body. Prudent
industriousness is also a source of physical
and mental health. Lethargy and poverty
are inseparable companions; so also is true
of shortsighted eagerness and failure. These
facts should be always remembered as
guiding principles. You should set a do-able
goal along your path of ascent after
thorough review of all aspects and
organized planning and then do your level
best to accomplish it; engage all your
talents, efficiency and experience in this
20
regard as though the work-in-hand is a
mark of your prestige. Making a
harmonious management of time, potentials
and efforts is the key to excellence and
recognized success. Disorganized or half-
hearted efforts, idleness and haphazard use
of time, on the contrary, retards the
progress of even the otherwise skilled and
able persons. It is said that one whose time
is wasted in lethargy and craving for
comfort and whose mind is hazed by
dullness and attitude of negligence and
delay is destined to meet adversities and
decline. An alert and thoughtful
combination of busy schedule, focused
efforts and abilities is therefore a
fundamental requirement for rise and
advancement in every walk of life.
The diligence and labor of the body will not
be of much use and would be nothing more
than a burden unless the mind is also
engaged in the work at hand. In fact,
thoughts lay the basis of actions. Thought-
power or the faculty of thinking is indeed a
peerless, immeasurable possession of
mankind. It is the source of expression of
all mental and intellectual talents;
imagination is also a silent reflection of
thought-power. Idle mind is said to be the
devil's workshop. What we are, depends
upon what we think and hence do. Our
thoughts are the architects of our destiny.
Mental concentration and positive and
constructive orientation of thoughts is an
arduous and ultimate goal. It is an
achievement that may be compared with the
attainment of divine boons.
Thoughts should never be allowed to
wander around like stray dogs and peep and
lick into the rubbish or rest like pigs in mire
and squalor. Training them for wise and
constructive thinking should be attempted
Akhand Jyoti September-October 2003
constantly at an accelerated pace. An army constitutes the tapaïcary³ towards jºvana-
of good thoughts should be kept ready to s³dhan³. This is the key to perfecting the
expel out every vicious or untoward art-of-living and moving towards a
thought as soon as it enters the mind and to fulfilling path of practical spirituality.
clean out the mental pollution. Thorn is Notes:
removed by thorn; evil or negative thoughts 1. Jºvana- s³dhan³ means – Divine
should be removed with the help of accomplishment of life through holistic
enlightened thoughts and awakening of refinement of body, mind and the inner
faith in divine values. Sw³dhy³ya and self and manifestation of their inherent
Satsang are effective modes of refinement virtuous qualities.
and righteous orientation of thought-power. 2. S³dhan³: Dedicated and determined
A topic should be selected for a day or a efforts aimed at spiritual elevation and
specific time-slot for deeper and focused noble accomplishments.
thinking. Thinking should always be 3. Tapaïcary³ (tapa or tapasy³): Devout
preserved for a selected theme and should
endeavor of self-continence and ascetic
be constructively applied like that of the
disciplines motivated towards s³dhan³
scientists, philosophers and great
personalities. of self-refinement and spiritual
sublimation.
There is also a fourth faculty – wealth or 4. Satsang and Sw³dhy³ya: Attending
materialistic resources. As such, it is enlightening discourses, discussions and
earned in this world by human-efforts; but, studying and contemplating over the
behind this also lie the above discussed sagacious thoughts and glorious works
three grand gifts blessed by the Almighty. of great personalities on different
Earning by moral means and spending it for aspects of life.
good purposes is a justified and wise use of
***
this resource. Wealth and worldly resources
should be employed in moral uplifting and
righteous progress of the family and the
society. Not a penny should be allowed to Life is meaningful and
be spent on addictions. This discipline, if
adopted honestly would help prevention of worth the human
future-addictions as well and checking the
spread of corruption and many other dignity only if it is of
immoral 'uses' of money. If proper
budgeting is planned and the needs are some use to others and
reviewed from time to time to fit in the enables enlightened
income, while also keeping some margin
for welfare activities, you will find that evolution of the self.
your present income itself is quite sufficient
for happy raising of your family. Restrained
and conscious utilization of money and
material resources, like that of the physical
potentials, time and thought-power

21 Akhand Jyoti September-October 2003

 Human Being – A Material Organism Or A Grand Ensemble
Of Emotions?
Physically, man appears to be a moving
structure of bones, flesh and blood. The
modern scientific convictions and rational
thinking based on perceivable realities also
affirm it to be an organism evolved from
specific combinations of different kinds of
bio- chemicals. According to Darwinian
Theory of Evolution, along with the
formation of the earth there appeared
certain chemicals by whose combination
and reactions something like a living cell
was produced, which eventually gave rise
to the unicellular creatures like Amoeba.
Many experiments were conducted to test
the validity of this hypothesis. An
American scientist named Stanley Miller
had designed an experiment in which the
conditions similar to what might have been
the environment in the primordial days of
the earth were created in the laboratory. At
specific pressure and temperature, certain
gaseous combinations of Ammonia,
Methane, etc produced some amino acids
in high electrical fields. As amino acids are
the building blocks of proteins – the vital
constituents of most organisms including
the humans, the experiments of this kind
supported the hypothesis of generation of
life from (electro/bio)-chemical reactions.
Experts of this theory of evolution argued
that once an Amoeba was born, the other
zoological and botanical species were
generated through a natural process of
adaptation, mutation and selection; in this
process, gradually the highly evolved
species – the human being – also came into
existence after millions of years. Series of
research in evolutionary theory also found
some similarities in different species of
22
monkeys, apes and man, and hypothesized
the formers to be the early ancestors of
human species.
This is still a widely accepted theory in the
scientific community. In other words, a
human being is defined by them as some
kind of a moving machine having a highly
evolved bio-chemical functional system.
But, howsoever complicated and
sophisticated a machine be, it is after all a
machine. Even if the functional system is
biochemical or bioelectrical, it is well
known that these are only different forms
of matter and physical energy. As an
American scientist, Arthur J. Venura
describes in his book on “Human
Physiology”, it is generally accepted by
many biologists and physicists that – there
is no need to describe a separate entity like
life-force different from matter and energy
as perceived in the physical world.
If a human being is only an organism made
up from bio-chemicals then the diseases
and disorders in this system also must be
arising from some disturbances or
imbalances in these elements or their
reactions. Therefore, the methods of
treatments and medicines should also
focus on adjusting or eliminating these
with the help of some bio-chemicals only.
This ‘belief’ is what largely formed the
basis of modern medical and
pharmaceutical sciences.
But, there are major flaws in this simple
and seemingly logical consideration.
Firstly, it is often difficult to understand a
disease completely under this hypothesis.
Akhand Jyoti September-October 2003
As the specific properties and reactions of
all elements (matter) follow the universal
laws of Nature, where and why should
there be any perturbation? For example, it
is well known that two molecules of
hydrogen chemically combined with one
molecule of oxygen constitute a molecule
of water; no one has seen any different
outcome of this reaction so far. Under
specific conditions, specific reactions of
specific chemicals take place in a definite
way. If all organisms including the
humans are only different kinds of systems
of such elements, from where and how will
the disorder or disturbance occur? After
all, chemicals or any material elements in
this physical world are not free to ‘behave’
randomly as per their will (like humans
do!). Thus, the occurrence of diseases and
incurability of many of them puts a
question mark on the universal validity of
the above hypothesis.
Most challenging and unresolved puzzle
about the ‘physics and chemistry’ of the
human organism is the structure and
functioning of the mind. How and by
which bio-electrical /bio-chemical
processes of the brain the spontaneous
flow of infinitely many thoughts, desires,
resolutions, feelings, emotions, etc arise or
are governed? Despite advanced research,
very little is known about the structure and
the neurological, neurophysiological and
neurochemical functions of the brain itself.
In view of the above, it becomes important
to reconsider and analyze the question –
whether a human being is really a system
of matter and energy alone? If it is so, the
total value of the minerals, salts,
chemicals, etc in his body may turn out to
be hardly a few hundred rupees. Is this
what the value of a human being is?
Further, an important doubt arises, if man
23
is only a masterly combination of bio-
chemicals, could one produce him in a
laboratory using these substances? The
answer is obviously “No”. How could one
produce a living person (or any living
being for that matter) from the inanimate,
inert elements? Where will the ‘life-force’
come from in such a ‘physico-chemical
system’? Where will the play of
consciousness, the flow of sentiments and
emotions come from?
A human being is indeed something
different from mere combination of bio-
chemicals. That, which is different in him
in the living state, is what corresponds to
the consciousness-force, which is also
expressed in emotions and deeper
sentiments…. In fact, only the gross body
is constituted of the material substances,
but the power that governs their
functioning in the living state is not
generated from them. The body is only like
an instrument. The electrical appliances
work and are useful only till there is
electricity flowing in them. They are
nothing but rigid pieces without electricity.
Despite having the same material structure
and shape, they are useless without the
electrical power. This way, it is the flow of
electricity in these instruments, which is
essential for whatever importance and
utility they have. Similar is true of the
existence of a human being. Although the
material structure of the gross body has its
own importance, the main source of its
living existence and functioning is the
consciousness-force. The body is inert and
soon gets destroyed by biodegradation in
the absence of this consciousness-force.
Mental faculties and the emotional world
are also creations and evolved expressions
of this consciousness.
Akhand Jyoti September-October 2003
Refined levels of the consciousness-force
account for higher-level talents,
intellectual abilities and deeper emotions
of pure love, compassion, etc in humans.
This is the key to all success and
achievements in the materialistic and
spiritual domains of human life. All
‘clinically normal’ humans have the same
anatomy and physiology of the gross body
in general. However, as we all see, there is
a great difference in their mental attitude,
thoughts, intellect and emotional nature.
The number of truly successful persons is
very small in this world. Those having
mental and emotional purity and strength
of the awakened force of consciousness in
the inner cores of mind are still fewer;
these are the ones who manifest spiritual
effulgence and accomplish the true
purpose of life.
Our everyday experience also shows us so
many examples in support of the crucial
role of the emotional factor. Many a times,
the reaction of different persons in
(physically or worldly) the same situation
or against the same action or incident is
drastically different. Even, the same
person takes up or reacts to the same or
similar happenings quite differently at
different times. This is because of the
variation in the moods, attitudes and
emotional conditioning even in the same
status (including health and surrounding
atmosphere) of the physical body. The
significance of mental and emotional
status will become clear by the following
example. Consider two cases of murder,
which are under trial in a court of law. In
one case it is proved that the accused has
killed the victim intentionally in a sound
state of mind while in another it is found
that the accused accidentally committed
the crime in ignorance or out of fear or in
24
an imbalanced mental and emotional
condition. Then, for the same crime, the
first person will be awarded death-
sentence or life-imprisonment. The second
person, despite having the same age,
physical health etc as the first one, will get
much milder punishment under a different
section of the criminal law.
In a third case of murder, let the incident
be as follows: a man tries to assassinate a
person but misses the target; but, in an
instantaneous defensive act, the latter
triggers his own pistol by which the first
person (who intended to shoot the latter) is
killed. Here again the case will fall under
an entirely different category and the
concerned person will not be tried as a
willful murderer. Thus, even law
recognizes the greater importance of
mental and emotional states over the
physical actions.
As described by the noted Child-
Psychologist Dr. P. A. Gate, the
fundamental difference between the
psychologies of a child and an adult is that
– for children only the physical action
matters; for them the intention or hidden
feelings or emotions are not important;
whereas it is just the opposite in case of
the adults. Dr. Gate cites an example to
explain this point further: Suppose one
person breaks three glass plates purposely
before a child and in other case, the plates
are broken by mistake by a person before
the same child. The child will enjoy the
first act as a fun-game while the second
case might scare him and he may scream
or cry. This way in the child’s eyes the
second fellow will be a ‘bigger’ culprit.
But, as adults we all know, whom we
would regard more at fault in this example.
In other words, recognizing the importance
Akhand Jyoti September-October 2003
of the intention, thought and other mental
and emotional factors and effects as
against the gross physical perception or
activities is naturally expected from
matured psychology. Judging only by the
gross physical activities is indicative of
childish mentality or ignorance.
So strong is the force of emotions that
people even commit suicides or sacrifice
their lives under its influence. There are
plentiful examples of lovers dying by the
shock or sorrow of being rejected by or
separated from their beloveds. The world
history shines with the noble sacrifices of
martyrs for their motherlands; it is the
deep sentiment of patriotism that makes
otherwise ordinary men and women
perform such acts of supreme sacrifice.
We can find many examples of the above
kind on all fronts of life; including our
own experiences on what drives us do
unimaginable acts of nobility or depravity,
which demonstrate the predominance of
thoughts, sentiments and feelings in our
lives. Then how could we neglect their
principal role or regard ourselves to be just
the gross body or a combination of bio-
chemicals?
A deeper attempt to look into our reality
will take us to the ever flourishing and
fulfilling domain of the inner self, which is
known as spirituality. The field of
spirituality is not esoteric, abstract or
mythological. Rather, it is as intimately
and crucially linked with our
consciousness, as are the material
elements, physical comforts and joys with
our body. A fish is born in water and
sustains its entire life on this source.
Similar is true of the physical body of a
human; it takes shape, grows and works
25
mainly with the help of material
substances, (bio)chemicals, their reactions
and flow of (bio)physico-chemical,
thermal, and (bio)electrical energies. But,
in either case, the essential resources could
be utilized for survival only till there is the
existence of life force in the organic body.
Consciousness-force is the vital source of
the healthy existence and functioning of
the mental and emotional bodies of a
human being. The field of knowledge
pertaining to these aspects and the study of
our inner self or rather the real-self
remains largely untouched because we
have focused all our scientific
investigations only on the physical body
and its functioning without touching the
realm of consciousness. The study of mind
too is mostly confined to behavioral
sciences. Most of us don’t even know the
correct meaning of consciousness and
spirituality. The real self, the supreme
source of our existence is unknown and
practically ‘non-existent’ for us because of
our negligence and ignorance.
The value of human life should be
understood in terms of the nature of the
inner selfexpressed in a person’s virtues,
conduct and deeds. This is what accounts
for the development of personality and
luminous success of life. The more
virtuous the level of one’s personality, the
happier, brighter, superior will be his life.
The real beauty, strength, progress and joy
of human life lie not in the physical body,
rather in the purity and depth of emotions,
because a human being is a grand living
ensemble of emotions and not merely a
gross system of bio-chemicals.
***
Akhand Jyoti September-October 2003
 Laughter: The Elixir of Happiness
Happiness is a sign of fortune. The home of
a happy person is the abode of LakÌmi.
Those who are perpetually unhappy are
deserted by LakÌmi. A cheerful person’s
face radiates a glow, a sense of abundance,
which brings to him all the success in the
world.
Happiness is a spiritual attribute. A person
blessed with this attribute is not only able to
get rid of his own sorrows but also cheers
up others. A joyous person’s personality
has the magnetic power of attraction.
People seek his company and friendship.
They forget their pain and suffering and
feel at peace in his soothing presence. A
happy person is like an angel. He gives
succor and joy to the world and makes it a
better place to live in.
A person should develop the habit of
laughing at every possible occasion. One
who does not laugh does not know the art
of living. Laughter and smile are the
bedrock of youthfulness. One who can
laugh and be unreasonably happy remains
young and vibrant. On the other hand, a
sulky and sad demeanor makes even a
young person look far older than his age. A
happy person has a magnetic charge and the
whole world feels attracted towards him. A
pessimistic and lamenting attitude creates
repulsion. Happiness is the nectar of life.
Those who are joyful drink deeply at this
fount of nectar while habitual weepers
foolishly dissipate and destroy this vital life
giving force.
If you laugh the world will be with you. If
you cry, you will cry alone. Nobody would
26
like to be associated with you. Humour is
the spark of life; weeping is the shadow of
death. Humour increases longevity. It is a
true friend, companion and servant. Those
who laugh often are successful in life.
Laughter ends enmity, turns adversaries
into friends and cools down tempers. The
life of a cheerful person becomes a festivity
whose every moment gives him joy, hope
and bliss.
Laughter is the key to good health. It is at
once a physical, mental and intellectual
exercise. It rids the mind of tension and
gives it a soothing rest. Mental and
emotional disorders generate toxicity which
gets accumulated in the organs and the
whole nervous system goes haywire. Cheer
and gaiety removes this toxin. Laughing
makes the lungs strong, purifies the blood
and augments its supply and potency. The
exhilaration generated by laughing cures
disorders of the stomach. Digestion is
improved and there is a general toning up
of the whole body. Laughter is thus a
panacea for good health.
Day to day problems, thrown up by life,
lead to a general ennui and lethargy.
Laughter removes these weaknesses and
fills a person with new energy, enthusiasm
and hope. A cheerful person does not feel
frustrated or perturbed in the face of
adversities. His mind remains sharp and
clear enabling him to surmount the biggest
hurdles in life.
If we study the lives of the great persons we
would find happiness forming an intrinsic
and prominent component of their
personalities. The secret of their greatness
Akhand Jyoti September-October 2003
and success has always been their
equanimity and capacity to remain
unruffled and happy in all circumstances.
Happiness increases a person’s work
efficiency manifold. A happy person can do
in one hour what an unhappy and dejected
person is unable to do in a full day. Besides,
a work begun with zeal and enthusiasm is
sure to be successfully completed. A
spirited beginning is the augury of success.
Conversely, a work which is taken up and
done cheerlessly and half-heartedly is likely
to remain either unfinished or fruitless or of
very poor quality.
A sad and dejected person dissipates all his
energies. Joylessness is a curse. It destroys
all the vital elements of life and leaves a
man morose, wretched and lonely. People
turn away from him and his life becomes a
burden under the weight of loneliness.
An ill-tempered person is unable to find joy
either at home or outside. He is covered
with a thick pall of glom which engulfs
even his family members. They cannot
speak freely or laugh openly in his
presence. Even the normally boisterous and
playful children look scared and subdued.
A joyless person is a jealous person. He
will neither enjoy life himself nor would
tolerate others’ enjoyments. He is paranoid
about people who laugh and rejoice, and
keeps cursing them. He smells conspiracy
in laughter around him and takes it as his
personal insult and humiliation. If he cannot
protest openly he seethes with inner rage;
but whenever he is in a position to assert,
he has no hesitation in heartlessly spoiling
the joyous atmosphere.
One who assigns no importance to laughter
in his life forecloses the door to his fortune.
His whole life becomes a barren desert,
which produces nothing but misery and
sorrow.
Human life is a gift of God. It is not meant
to be wasted in weeping and whining.
Rather, it is to be celebrated as a festival,
singing and laughing. True, occasionally
since sad and tragic events befall us, when
laughter and gaiety would not be
appropriate. Such tragedies should be
offered their share of tears. But this does
not mean that one should get immersed in
this grieving so deeply and permanently as
to make the whole of life sorrowful. In the
scheme of life, tears are by way of
exception, but laughter is its very breath.
***

Ïrey³ndravyamayat Yajó³jjó³nayajóa¡ Para®tapa |

Sarva® Karm³khilam Parth Jó³ne Parisam³pyate ||
– Gita 4 | 33

Meaning: (addressing to Arjuna, Lord Krishna says)” 'O' great devotee!

Listen! The jó³na-yajóa that expands and spreads pure knowledge is
superior to any other yajóa (altruist deed), because all the noble deeds
eventually end in pure knowledge. The altruist distribution of knowledge is
the most auspicious, most religious action.”

27 Akhand Jyoti September-October 2003

 Twenty-First Century : The Women’s Century
Man and woman together are the architects
of the human society. They share almost
equal proportion in the human population.
Their joint efforts and cooperation
constitute the progressive structure of the
society and enable accomplishing the
responsibilities of a meaningful human life.
Any discordance or dispute in their
association hinders the social development
and even risks intruding on the normal
course of their lives, too. The disharmony
and discord prevalent in the world has
necessitated a re-look into the social system
dominated by men vis-à-vis the
contributions of their better halves.
A woman indeed plays the principal role in
the origination and escalating expansion of
the society. Man’s major contribution
revolves around satisfying his lust for
sensual pleasure and generating
materialistic resources for the sustenance of
the family. It is mainly the woman, who, as
wife and mother, bears the responsibilities
of creating, nurturing and maintaining the
healthy growth of the family. Man is like a
guard of the prosperous realm developed by
the adept care, affection and diligent service
of the woman. He cannot look after the
family without her. Neither can he manage
his personal life on his own.
The twenty-first century has been
prophesied by the visionaries as the
heralder of a new era, as the century of
women. This is the need of our times that
the fate of humanity be turned downside up
from the edge of disaster towards the
righteous path of viable progress under
conditions of peace. The natural virtues of
28
womanhood promise to effectuate this long
sought after transmutation. That nature has
endowed woman with greater potentials
than man is evidenced in several ways in
multiple domains of life.
The vital force immanent in woman appears
to be stronger than that in man since much
before her physical birth…! Since the
embryonic state! The rate of foetal deaths
and abortions is significantly higher for
males as compared to females. The same is
true of the infant diseases and deaths. On an
average, nature produces 14 male babies
against 10 females. By the time they reach
the teenage, their ratio is almost equal.
Longevity is also found higher in women.
Despite being treated as ‘the weaker sex’
and neglected on the developmental fronts
in general, the average life of a woman is
longer by four years than that of a man.
Health-statistics show that men are more
prone to maladies as compared to women.
The frequency of bodily diseases is higher
among men. This ratio of imbalance is
more tilted in case of psychosomatic and
psychiatric disorders. Men are far ahead of
their counter parts in terms of the risk and
intensity of such problems. Woman’s
natural qualities of endurance, tolerance,
generosity and emotional candor are
attributed to her greater ability of tackling
of stress and strain. Her modest attitude,
tendency of contentment and her instant
smile together with her ability to easily
weep out the worries and tensions add to
her marvelous psychological strength
bestowed by nature. Man on the contrary,
suppresses the natural flow of emotions
Akhand Jyoti September-October 2003
because of his egotist and ambitious
outlook. The frequent upsurges of malice,
revenge, possessiveness and sensual
passions consume his vital energy and
aggravate these negative effects. The male-
dominated system of the society largely
deprives him of the growth of resistance
that is induced by persistent struggle. A
trader who earns little and spends and
wastes more surely risks bankruptcy unless
he takes extra precautions. Similar seems to
be the case of man’s potentials in many
respects.
A woman loses a lot of her physical
strength in menstrual discharge and in
childbirth. In spite of this, her vitality is
restored because of her controlled sexual
behavior and restraint from excessive
excitements. Man drains out most of his
life-energy in the stimulation of
concupiscence and carnal pleasures. A
woman normally looks weaker or delicate
physically; she may not be able to fight or
demonstrate her might at the gross level of
the body, but the flow of her vital force
remains in good order and retains her
resilience and mental stamina. Her memory,
intuitive feeling and power of imagination
also appear to be of higher order than those
of man, on an average. Girls are performing
better than boys in school education, too.
The proportion of failures in school
examinations is mostly higher among the
boys although they get relatively more
attention and facilities than girls.
Anthropologists and researchers in social
psychology suggest that women have been
the founders of civilization in the fields of
linguistic knowledge, agriculture,
husbandry, etc. Men have only lent their
helping hands and followed women in
many fields of humanizing and uplifting
29
endeavors. The Stone Age man used to
survive on raw meat of wild animals and by
somehow protecting the body with animal
skins. He did not even feel the need of
cooking. This technique was invented by
woman. In this attempt, she had discovered
the ‘boon’ of generating fire from the
friction of stones. Her innovative creativity
and urge for nursing of the family led to the
search for fabric clothing and her mothering
instincts in general mainly helped in the
growth of civilization.
The history of civilization indicates that
man has been brutalizing himself because
of his aggressive tendencies. He has been
responsible for disobeying the disciplines of
nature and provoking bloody wars since his
advent on this earth. One hardly finds any
episode in world history when women have
brutally killed each other on the battlefields.
They had to face the uncertainty,
oppressions and agony in the wake of such
atrocious deeds of men but they preferred a
non-violent way of resisting evil. This was
the inherent endurance and peace of
women’s nature that was unfortunately
mistaken by men as cowardice and
weakness.
Despite her major contributions to the
formation and rise of the human society,
woman has been deprived of her deserving
honor. Moreover, the past two millenniums
have witnessed her exploitation and slavery
against man’s tyranny in a number of ways.
Inhuman social laws and customs in the
name of religion obstructed the
development of her intellectual and creative
talents. In some cases she was forced to
burn herself to death as a sati; some other
times she was murdered by her in-laws
family because of lack of dowry or by her
own family for being a threat to her
Akhand Jyoti September-October 2003
relatives’ ‘prestige’. The abominable
system of polygamy had practically made
her a mere object for sensual satisfaction of
her licentious husband. She was being sold
as a commodity, and was being locked
under pard³ and ghunghaÚ in the name of
‘protection’. She was virtually made a
bonded labor, a domestic animal and was
deliberately kept away from the thoughts of
liberty. She was thus compelled to remain
ignorant of her own identity as a human
being.
The rapid transitions on the politico-
economic horizons at the present juncture
of human intellectual and scientific
evolution have made reorganization of
human society inevitable. The utter
perversion of moral and ethical values and
alarming increase in psychosomatic
disorders are symptoms of an
unprecedented crisis in human social order.
The voice of liberal thinking and righteous
movements for women’s emancipation
have made a thought-provoking impact on
the general attitude and policy decisions of
democratic societies over the past several
decades. Women’s education and their
demand for equality of rights and
opportunities are being given due
importance in the progressive agendas of
integrated human development.
Women’s response to the human
reconstructive and developmental efforts
has been truly admirable. Given the
slightest chance, their talents have emerged
like fresh drops of dew in the autumn and
have eventually blossomed like spring-
flowers. Their glorious contributions in the
significant advancement of the industrially
developed countries are remarkable
examples of this fact. They are performing
excellently in all areas of human
30
development including the ones that were
thought to be the ‘preserves’ of men only or
were supposed to be manageable only by
men.
The recent years have proved that women
could excel men in the diverse fields of
science, arts, literature, administration,
education, medicine and health care, etc. In
the early years of women-lib movement and
their open interaction with the male
colleagues, the latter had tried to exploit
women’s emotional sensitivity in the name
of love or affectionate proximity. Women’s
beauty also was sexually exploited in the
name of fashion and modernity. However,
large sections of wise women learnt the
lessons from the plight of their friends and
alerted the future generations too. Today’s
educated and culturally advanced woman is
indeed independent and aware. She has the
capacity to lead, enlighten and inspire her
colleagues, her social circle towards the
path of collective ascent of human
consciousness into a higher and deeper
dimension of social reorganization.
Although the exploitation and unfair
treatment of women has not been eradicated
completely, the savants, the seers of the
emerging future have well understood that
man has lost more by not cooperating with
woman on equal footing. The earlier this
understanding spreads across all sections of
the society, the better it would be for all
men and women. Woman, by nature, has
been always giving and caring. She has the
potential to transmute the wrong into the
right. The positive trends of her accelerated
progress on all fronts of human endeavor
today are a silver lining of hope for all
humanity.
The misdeeds of yesteryears have put
Akhand Jyoti September-October 2003
humanity on the verge of extinction and the
ailments prevailing in the society today are
offshoots of the man-made follies. His
misconduct and misuse of the wealth,
power and resources have trapped every
one – including himself, in the mire of blind
materialistic pursuits, ethical perversion and
deep anxiety…But Mother Nature would
not let her progeny get way-lost in the dark
for long. The changing scenario of the
woman’s ever rising social status signifies
that she has at last prepared herself to offer
the lead in human evolution. Nature’s
motherhood indwelling in the woman’s
heart is capable of nurturing qualities of
warmth, compassion and loving kindness in
the human psyche and thus transform
human society. She is also empowered like
the Goddess Canú to destroy the evil
tendencies holding sway in human hearts.
The twenty-first century is going to be the
century of revolutionary transformation of
humanity. The ego-driven ignoble
tendencies of getting, grabbing,
If non-violence is the law of our being, the future is with
women.
If by strength is meant moral power, then woman is
immeasurably man's superior.
31
insensitivity, violence and hatred are bound
to melt in the warmth of the new light of
compassion, generosity and cooperation
that will descend in human hearts with the
dawn of the new era. Now is the time when
women will be in the vanguard of human
progress.
The Population-Analysts and Statistical
Geneticists predict that men would be in
minority in the next century. It would be
better for them to wake up and lovingly and
gladly cooperate with women in the upward
march towards the golden age of humanity
that is beckoning us.
Men should read the signs and signals of
the coming age and cooperate in its
ushering under the leadership of women.
Whether we believe it or not, whether we
would like to accept it or not, the twenty-
first century is destined to be the century of
woman’s glory.
***
-- Mahatma Gandhi
-- Mahatma Gandhi
Akhand Jyoti September-October 2003
 SECRET OF HAPPY AND HEALTHY MARRIED LIFE
Foundation of happy married life is neither
education nor wealth. Many incidents of
mutual enmity, strained relations and
divorce amongst educated couples prove
that conjugal happiness does not depend on
education. It also does not depend on
wealth, because the latter is only a means to
fulfill basic needs of life. Even if the needs
are fulfilled there is no guarantee that the
bonds of mutual love and intimacy will
continue to be strong.
For happy married life, noble feelings of
mutual sharing and caring and deep soul-
level commitment to the sacred bond are
the essential factors. The aim of vedic
rituals and rites performed during the
solemnization of a sacramental marriage is
to stress that marriage is basically a
spiritual union of two souls and not a
mundane contract breakable at the whim
and fancy of either partner. It is an
unbreakable bond of soul mates. The homes
where these ideals are followed have
always a life full of merriment, laughter and
joy. In such homes there is always heaven
like atmosphere.
The incident belongs to 1912. An English
ship named Titanic was sinking in the sea.
Rescuers were trying to save precious cargo
and passengers by lifeboats. A couple
named Mrs. Isadore and Mr. Istas were
traveling in that ship. By life boat only one
out of them could be saved. Mr. Istas
picked up his wife and shifted her to the
lifeboat so that her life could be saved. Mrs.
Isadore jumped back into the sinking ship
and thus spoke to her husband “Dear
husband when during the whole of our
married life we have remained together then
32
why should we part now? Since we have
lived together, we will die together.” How
much intimacy, love and soul kinship is
implied in these words! It is such a mutual
bonding that makes married life a happy
sacrament.
Love is not based on physical beauty; it
requires selfless feelings of glad giving and
service. Love story of army commander of
America, Andrew Jackson and his wife
Rachael is world famous. Rachael was
uneducated and had normal features while
Jackson was one of the most handsome
persons of that time. It was soul level bond
of love, which inspired him to be always
loyal and dedicated to Rachael’s love.
Usually for some period in the beginning
there is so called romantic love between all
husbands and wives but slowly as ego
centered angularities of each other start
clashing, the physical attraction between
them starts decreasing and within a short
time family life becomes an arena of mutual
recrimination. This situation also arises
because of over-indulgence in sensual
pleasure. Hence there are some basic rules
of relationship, which both husband and
wife should strictly follow to make the
relationship one of mutual respect, love and
caring.
Married life is a sacred union of two souls
as husband and wife. There must be total
commitment and loyalty in the relationship.
Distrust and secretiveness creates hatred
and bitterness against each other.
Sometimes distrust and doubt have no
basis. This confusion arises because of ones
own weakness. Hence it is essential that
Akhand Jyoti September-October 2003
husband and wife should gladly share their
inmost feelings with each other so that
clouds of distrust could be cleared through
openhearted discussion.
Sometimes feeling of indifference also
creates doubt. If wife is ill or she has some
trouble and husband does not show loving
concern and care or if husband has some
mental or physical problem and wife
neglects then such situations make married
life poisonous. Both must consciously
nurture the relationship through mutual
giving, serving, caring and loving. Marriage
should become the corner stone for the
edifice of all other relationships.
People have a natural tendency to be happy
on being praised. People praise God also to
get His favors. This is what happens in
prayers when Gods are praised for their
divine qualities. Similarly people get hurt
by criticism and condemnation. Therefore
shower praise generously and shun
criticism of your life mate. Every body has
some qualities and they should be praised
and applauded without any reserve. The
aim should be to encourage and elevate
each other through heart-warming gestures
so that dormant divine qualities in both are
stimulated and nurtured – making family
life a heaven of happiness and joy. In this
matter, husbands have greater
responsibilities in comparison to wives.
They should appreciate their wives for their
contribution to home making, caring,
cooperating in bringing up of the children.
This fills their hearts with loving kindness
and warmth.
They should not criticize each other for
their physical features, parents or in-laws.
One should not say anything that shows
more importance to someone else than
33
his/her life companion. People are very
expert in praising others before their kins
but wise are they who appreciate and praise
their own kins before others also. Wives
should also keep in mind there financial
status while expressing their desires and
needs to their husbands. They should never
express desires, which their husbands are
unable to fulfill.
Aim of emotional purification is to make
husband and wife self-sacrificing, gentle
and virtuous for a healthy married life. If a
man has true qualities of manhood and
woman of womanhood, there is no reason
of unhappiness in married life. All other
plans are means to develop these qualities.
A husband should have strength, courage,
industriousness, fearlessness, etc. and a
wife should have delicacy, humility,
kindness, love, modesty, sympathy etc. If
both have proper ratio of their individual
qualities in their nature then love, faith,
intimacy, etc continue getting more and
more refined and happy intimacy in married
life goes on increasing day by day. It is in
such families that virtuous children are born
and by them social and national life
becomes happy and progressive. Hence it is
the basic duty of every couple to sanctify
married life by becoming ideal soul mates.
This duty should be considered paramount.
Contempt is contradictory to progress and
happiness. Generally everybody is prone to
make minor mistakes. To snub, scold,
curse, disgrace and abuse one’s life
companion on some petty pretexts is a sign
of foolishness, which leads to disharmony,
distress, and sometimes disintegration of
family life. It MUST NOT be indulged in.
To conclude, here are some guidelines for
healthy and happy marriage as enunciated
Akhand Jyoti September-October 2003
by Dr. David Goodman:
1. Praise, don’t blame. You can praise
a poor marriage partner into much
improvement of his (her) behavior.
Blame, by contrast, never made
anybody any better. Be sure, that
your praise is sincere. Artificial
compliments boomerang. There is
always something to praise in a
person if you look for it – so look
for it. As one of my readers
expressed it, “Half a man’s strength
comes from what he reads in his
wife’s eyes.” The same is, of course,
true for a woman.
2. Be faithful. The great, wonderful
experience of man-woman love can
be built up with only one person.
There are many temptations in our
present society. Fidelity is not easy.
The wise, however know where
their real happiness lies. When a
husband and wife make good with
each other physically and
emotionally, they are enjoying the
best that life has to offer.
3. Make your spouse and not your
children the primary object of your
affection. This is not only better for
your spouse; it is also better for your
children. Your marriage partner can
use all the love you can give him
and be the better partner for it. The
love that is best for your children is
the overflow of your affection for
each other. This creates cozy,
comfortable environment for them,
Love itself a creative force. It generates divinity in the heart where it
emerges. It ennobles the one who is being loved. The only constraint is
that it should truly be love in its purest sense.
34
leaving them free to develop
according to needs of their own
nature. Love with liberty is best for
your children.
Only as we learn to modify our
materialism, working to build a
wholesome family rather than a
large fortune, will we raise mentally
healthy children. Married love and
parental love go together. Unless
you are happy with each other as
husband and wife, you are not likely
to raise happy and healthy children.
4. Put enthusiasm into your marriage –
not just in spurts but everyday.
“Nothing great was ever
accomplished without enthusiasm.”
This rule certainly applies to
marriage.
In the beginning, say the beautiful
Platonic myth, men and women
were one. But then the Gods, out of
envy of their happiness, separated
them. Since then each seeks his
other half in order to be one again.
If there is one true joy in life to
compensate for its endless toil and
many seeming difficulties and
frustrations, it is man-woman love
in marriage. Don’t miss it. You have
lived well if you have loved well,
and you have lived poorly if you
have loved poorly.
***
– Pandit Sriram Sharma Acharya
Akhand Jyoti September-October 2003
 Health Tips
Your Health: Guidelines From Ayurveda – II
Some Other Important Steps
Morning Routine:
As we saw in the last issue, Ayurveda lays
special emphasis on prevention of diseases
and disorders and takes scientific
consideration of every aspect of daily
routine in this regard. In the first article we
had elucidated a brief background of
Ayurvedic medical concepts and described
the successive steps of morning routine.
The major steps included – Best timings
and mode of getting up, Âtmabodha
S³dhan³, Uï³p³na, Ïauca
Dantadh³vana. Now we proceed further
in this sequence and discuss about
Abhyang (oil massage), Kïaurkarma
(shaving), physical exercise, morning
walk, bathing and suitable type and mode
of wearing clothes. At a first glance, one
might doubt as to what could be scientific
about such routine chores. But reading the
views of the rishis in Ayurvedic scriptures
tells us how deeply and comprehensively
they had looked at every aspect of health
vis-à-vis our physical organism and
environment.
Abhyang (oil massage):
Atha J³t³nna P³neccho M³rutadhnai¡
Sugandhibhi¡ |
Yathartusamsparïa
Sukhaistailairabhya÷ga¡ M³caret ||
35
of Meaning: If one wants to eat food for good
health and wants to avoid loss of appetite
or indigestion then as per the season, he
should use warm and fragrant oil in winter
and cooling and naturally scented oils that
reduce gastric problems in summer for
massaging the body.
Abhya÷gam³carenityam Sa
Jar³ïramav³tah³ |
DraÌÚipras³da PuÌÚay³mu Swapna
Sutvakcad³Ãharya K–ata |
Ïira¡ Ïravañap³deÌu Ta® ViïeÌeña
and Ϻlayeta | |
Meaning: Daily oil-massage (of the body)
prevents gastric problems, fatigue and
aging. Clear eyesight, good sleep, long
age, beautiful skin and stout body are
gained by this practice. Oil-massage
should be especially applied on the head,
ears and legs.
The rishis further state –
S³rÌapa® Gandhataila® Yattaila®
PuÌpav³sita®|
Anya Dravyayuta® Taila® Na DuÌyati
Kad³cana ||
Meaning: Mustard oil, fragrant natural-oil
and oils extracted from flowers and mixed
with other natural substances are usable.
Massaging with the seasamum or mustard
oil (as per the season) is supposed to be the
best.
Akhand Jyoti September-October 2003
Sneh³bhya÷g³dyath³ Kumbhaïcarma Meaning: The power of oil is eight times
Snehavimardan³t | more than that of ghee; the only difference
Bhavatyup³÷go Dakïaïca D–aÃa¡ is the latter is useful in eating while oil is
Kleïasaho Yath³ || beneficial in massaging.
That³ Ïarºramabhya÷g³d–aÃa® Sutvak
Method of Massaging:
Praj³yate|
Praï³ntam³r¿t³b³dham First apply oil in the navel. It should then
Kleïavy³y³masangraha®|| be rubbed on the nails of hands and legs.
Sparïane C³dhiko V³yu¡ Sparïananca Then the soles should be massaged
Twam³ïrita® | followed successively by the feet, above
Twacyaïca Paramobhya÷gastam³tta® the feet, knees, thighs and hips. Then the
Ϻlayennara¡ || hands, arms, neck, waist, back, abdomen,
Na C³bhigh³t³bhihata® stomach should be massaged in that order.
The chest should be massaged in the end.
G³tramabhya÷gasevina¡ |
The hands should move in upward
Vik³ra® Bhajateetyartha® Balakarmañi direction in all parts of the body except the
Va Kwacita || neck; massaging the neck from top to
Susparïopacit³÷gaïca Balav³n bottom is more useful. Care should be
Priyadarïana¡ | taken to massage the chest slightly away
Bhatyabhya÷ga Nityatv³nnaroolpojara from the heart. Massaging should be done
Eva Ca|| in the morning before bathing. It is most
beneficial if done in an open space; it
Meaning: As polishing with lubricants could be beneath the shade of a tree etc, in
makes a pot, leather and cartwheel shining, summer. In winter it should be in the sun;
smooth and strong, the body also becomes in case there is cold breeze, it is advised to
strong and possesses beautiful skin by do it inside a room.
massaging it (daily) with oil. The vat (gas
and movements related) problems are also A drop of oil could be poured in the ears
allayed and the resistance and stamina of while massaging them gently; this is quite
the body increases. useful against the problems of vat.
Massaging the soles sharpens the eyesight
Massaging the body everyday with due because of the soothing effects on some
care makes the skin smooth and the body- nerves. Massaging should be done slowly;
parts strong; the signs of aging become it need not take much time. (Although
less visible and the body becomes greater is the benefit if it is done for half
charming. Oil-massage helps in increasing an hour or so in case of adults). Some time
one's life-span and the glow of the body. should be given between massaging and
The importance of oil is in no way less bathing to help proper absorption of oil
than that of ghee (clarified butter) in (for best effects, one should lie down or sit
strengthening one's health. in a relaxed position for fifteen minutes or
Gh–at³daÌÚa Guñam Taila® Mardane Na so if possible); shaving the beard and
Tubhakïañe | cleaning the nails etc could be done during
this time. Massaging should be done every

36 Akhand Jyoti September-October 2003

day. However, if one does not have time, it
could at least be done on Sundays or
holidays. Care should be taken not to do
massaging for at least three hours after
meal or eating something. Massaging
should not be done during illness.
Kïaurkarma (shaving):
Shaving is a necessary requirement of the
daily routine for adult males in most
normal cases. Hardly do we know its
importance other than looking and feeling
neat and clean. The Ayurvedic scriptures
(e.g. the ïlokas below) tell us that this
daily chore is important for mental and
physical health, too.
PauÌÚika® V–aÌyam³yuÌya® Ïuci
R¿pavir³janam |
Keïaïmaïrunakh³dºn³m Kalpana®
Sampras³dhanam||
P³popaïamana®
Keïanakharom³pam³rjanam |
HarÌal³ghavasaubh³gyakaramuts³ha
Vardhanam ||
Meaning: Maharshi Charak (the founder of
herbal medicines and Ayurvedic
pharmacology) has defined "shaving" as a
cleansing and beautifying exercise, which
augments health, life span and happiness.
The second ïloka, which is from Sushruta
Samhita, also has similar meaning
(Maharshi Sushruta is revered as the
founder of surgery in ancient India). It
conveys that "shaving" everyday alleviates
the evil tendencies of mind, reduces
tension and heaviness and induces a
cheerful mood and enthusiasm.
Therefore everyone who needs it should
shave his face every day. It makes one feel
37
neat and energetic. Those who like to grow
beard should take care of cleaning it and
keeping it orderly (and in proper shape as
far as possible). Hair on the head should be
cut at least once in 3 to 4 weeks. Women
should also keep their hair clean and tidy.
[It should be noted that the "kïaurkarma"
also implies cleaning and cutting
(wherever applicable) hair on all parts of
the body and cleaning and cutting the
nails]. Nails should also be cut regularly
(once a week or fortnightly, in general)
and cleaned everyday. The brush, razor etc
used for cutting the hair, nail etc should
also be kept clean. As far as possible, one
should shave and cut the nails by himself;
there are chances of infections in a barber's
shop, as he uses the same shaving brush
and razor for several people without taking
care of disinfecting them regularly.
Physical Exercise:
According to Ayruveda, regular exercise of
the body is essential for everyone.
Ïarºra CeÌÚ³ Y³ CeÌÚ³ Sthairy³rth³
Balavardhinº |
Deha Vy³y³ma Sankhy³t³ M³tray³ T³®
Sam³careta ||
Meaning: The movements (and postures)
of body aimed at stabilizing and
strengthening it constitute what is known
as "Physical Exercise".
As food is essential for sustenance of life,
so is physical exercise vital for its health.
A (mechanical) clock doesn't work without
periodical winding. Similarly the body
can't function properly without any
physical exercise. Regular physical
exercise is like the nectar-milk of
Akhand Jyoti September-October 2003
K³madhenu (a heavenly cow referred in
mythological scriptures) for good health.
According to Maharshi Charak,
Laghawa® Karmas³marthya® Sthairya
Du¡kha SahiÌñut³ |
DoÌakïayoogniv–addhiïca
Vy³y³m³dupaj³pate||
Meaning: Physical exercise gives lightness
to the body, increases its stamina (for hard
work), stability and potential for tolerance.
It helps in elimination of the bodily
deficiencies and defects and augments the
appetite.
As per the scripture named "Bhav
Prakash" –
Vy³y³mad–aÃhag³trayasya Vy³dhirn³sti
Kad³cana |
Vir¿ddha® V³ Vidagdha® V³ Bhukta®
Ϻghra® Vipacyate ||
Meaning: The body is strengthened by
regular physical exercise and is prevented
from catching diseases. Its capacity of
resistance and defense (immunity) against
diseases also increases. Physical exercise
helps digestion of heavy food (which is
difficult to digest easily).
Physical exercise is a must to avoid or
reduce obesity. Regular exercises of the
body keep one fit and cheerful. Such
people are free from the 'usual' problems
of old age. Proper physical exercises
strengthen the muscles and keep the body
in shape, harmonize the blood flow, give
power to the lungs and energize the nerves.
38
Physical exercises should always be done
at a place where there is sufficient flow of
fresh air. For an average man and woman,
it is advised to practice physical exercises
that use only half or little more of their
stamina in a given season. Different types
of exercises are recommended for people
of different age groups, physique and
general health. For example, jogging is
very good for young and healthy people
but it may not suit the older ones.
Overdoing an exercise or
stretching/stressing any part of the body
beyond its limits proves to be harmful. The
blind followers of aerobics or those going
to the so-called heath-clubs out of craze or
'fitness fashion' centers should take special
note of this. Ayurveda warns us against the
negative effects (bal³rdha) of over- or
improper (unsuitable to one's body)
exercises:
H–adisth³ne Sthito V³yuryad³ Vakra®
Prapadhyate|
Vy³y³ma® Kurvato Janto¡
Stadval³rdhasya Lakïaña® ||
Kakï³ Lal³Úa N³s³su
Hastap³d³disandhiÌu |
Prasved³namukha Ïo̳cca
Bal³rdha®taddhi Nirdiïeta||
Meaning: If the air (oxygen) to be supplied
to the heart begins to be absorbed in the
mouth (i.e., gasping) then it is a sign of
bal³rdha. Unusual perspiration through
the armpits, forehead, nose and leg-joints,
etc implies bal³rdha.
The rishis of Ayurveda further say –
Akhand Jyoti September-October 2003
 Kïayast–añ³r¿cchirdi
Raktapittabhramaklam³¡ |
K³saïoÌa Jwarïw³s³ Ativy³y³ma
Sambhav³¡ ||
Meaning: Improper or over-exercising may
lead to excessive thirst, vomiting,
giddiness, piles, problems of blood
circulation, cough, breathing problems,
fever and even tuberculosis (due to
excessive weakness) etc.
Should everyone practice physical exercise
or is it inadvisable for some? In this regard
the Ayurvedic treatises say:–
Raktapitti K–aïa¡ Ïo̺
Ïw³sak³sakïat³tura¡ |
BhuktavanstrºÌu Ca Kïºño Bhram³rtaïca
Vivarjayet ||
Meaning: The patients of plethora,
asthmatic attack or severe cough,
withering of body, acute anemia and
underweight, heart disorders, vertigo, etc
or the one who has just eaten or drunk
something should not do physical exercise.
Ayurveda recommends practice of yoga for
physical and mental wellbeing. Yoga in its
true sense means the path, which leads to
spiritual awareness. However, the trends
today have, to a large extent, diluted and
even distorted the meanings and forms of
yoga. Moreover, people in sheer frantic
hurry to get rid of specific health problems
or eager to slim the body, often start
practicing some of the ³sanas of yoga as
advertised in a magazine or 'taught' in a
health club without realizing the possible
adverse side-effects, unless these asanas
are accompanied by some complementary
³sanas or without following the proper
39
disciplines associated with them. Such
practices should be avoided. All kinds of
physical exercises or yoga should be
practiced under proper guidance. It is also
important to understand the underlying
philosophy of yoga.
In view of the time-constraints of the
people today and realizing the need for
comprehensive but easy to follow yoga-
practices in today's life-style, Pandit
Sriram Sharma Acharya had advocated a
new set of yoga-exercises called "Pragya
Yoga". It is taught in the training
programmes of Gayatri Teerth Shantikunj,
Hardwar and at some of the branches of
Gayatri Mission in India and abroad where
trained teachers are available. It has been
found very effective and suitable for most
people in the teenage to middle age group.
The common urinary diseases,
constipation and other digestive problems,
mental and physical fatigue, stress etc are
cured by its practice. It is especially
effective in relaxing and strengthening the
nerves and muscles and enhancing the
grasping power of mind. It serves the triple
purpose of strengthening the body,
calming and energizing the mind and
cleansing the inner emotional self. Its
sincere practice with the japa of Gayatri
Mantra helps in awakening the pragy³
(spiritually enlightened pure intellect).
Morning Walk:
Most of us are aware of the importance of
morning walk. It is regarded as an integral
part of the daily routine in Ayruveda. The
morning time is ideally conductive for
enhancing and purifying the physical and
mental energies. The air is fresh and pure,
especially near the plants and trees and is
full of soothing fragrance. Its cool touch is
Akhand Jyoti September-October 2003
very pleasant; even in the peak of winter
one enjoys it (wearing sufficient warm
clothes) and finds it energizing. The mild
and soothing smell emerging from the soil
in the early morning hours also has healthy
effects.
For best effects one should walk silently
with erect neck, straight spinal column and
a relaxed but stretched chest. Both the
hands should also move as much as
possible while walking. Breathing should
be deep and only through the nostrils (the
mouth should be kept closed). Walk with
as light and less clothes as feasible in the
seasons of summer and autumn. Walking
speed should be as fast as one could
manage with ease. If possible, one should
also jog for some time. The mind should
be trained to visualise "through each in-
breath, I am absorbing vital energy and
radiance floating in Nature and throwing
away the metabolic wastes, infirmities and
defects with its exhalation….". Healthy
youngsters should practice jogging and the
elderly people should walk as much
distance as possible every day. Despite
their busy schedules, Mahatma Gandhi
used to walk about four kilometers every
day after his morning prayers and
Maharshi Dayanand used to run around a
long track.
The immediate gains of morning walk are
elimination of constipation and digestive
problems. Those suffering from erotic
thoughts and untoward excitements and
imaginations should practice running
regularly every morning; it gives rapid
remedial effects in such cases.
Any clean and airy place is good for
morning walk. Although lawns, gardens or
open grounds or terrace are the best for the
40
purpose, there is also a substitute. Those
who do not have access to these places can
instead practice "Still march fast" (by
folding the knees one after the other up to
the stomach in each step keeping the
thighs perpendicular to it while standing
straight at one place) at a fast pace in an
open room. This exercise should be
practiced for about fifteen to thirty
minutes.
Bathing:
Bathing every day at least once is a
necessary discipline of Vedic way of life.
It cleans the body and opens the skin
pores. Bathing in the morning removes all
the drowsiness and laziness and refreshes
the body. It soothes the mind and hence
helps in concentration, meditation, studies,
etc. Water has been referred as am–at
(nectar) and jºvana (life) in the Vedas.
Bathing with sufficient water is also
regarded important in Naturopathy and
Ayurveda.
Âpa Id V³ U BheÌajºr³po Amºvacatanº¡ |
Âpo Viïvasya BheÌajºst³stw³ Muncantu
Kïetriy³t ||
Meaning: Water is a medicine in itself; it
is an enemy of diseases. It has the potential
to kill diseases. It increases life-span and
helps in well-being.
At one place the Vedas even say –
"BhiÌagyo BhiÌaktar³ Âpa¡ |"
(Meaning: Water is the best among all
medicines.)
Realizing this importance of water, water-
therapy is given prominent place in
Ayurveda and Naturopathy. Many of the
Akhand Jyoti September-October 2003
modern healing institutes also use it as a
significant mode of prevention and cure.
Dr. Louis of Germany used to treat all his
patients by water-therapy alone.
Bathing every day helps healthy growth of
the body and its activeness. Its obvious
effects are cleansing and freshening of the
body and inducing a feeling of freshness in
the mind as well. Maharshi Charak has
also affirmed these benefits in his treatise–
Pavitra® V–aÌyam³yuÌya®
Ïramaswedamal³paham |
Ïarºra Balasandh³na® Sn³namojaskara®
Param ||
Meaning: The body is purified by bathing.
Bathing enhances life span, eliminates
fatigue, sweat and dirt. It augments the
liveliness and force of the body.
According to Maharshi Sushruta –
Sn³na® D³haïramahara® Swedakañÿt–
a̳paham |
H–adya® Malahara® ÏreÌÚham
Sarvendriyaviïodhanem ||
Tandr³p³popaïamana® TuÌÚida®
Punsatva Vardhanam |
Raktapras³dana® C³pi Sn³namagneïca
Dºpanam ||
Meaning: Bathing eliminates heat, fatigue,
sweat, itching, and thirst. It cleans the
sweat on the body, boosts up the heart and
naturally cleans the sense organs. It
removes the drowsiness and helps in
recharging the blood circulation and
energy; it also augments body-force.
Very warm water should not be used for
41
bathing; as its heat has negative effects on
the eyesight and on delicate skin. Bathing
with cold (up to the temperature easily
tolerable by one in a given season) water is
best for healthy effects; it allays the excess
heat of the body and plethora of other
problems.
Bathing should be started from the head.
At least three to four bathing-mugs full of
water should be poured on the head in its
straight and bent (comfortably by bending
the neck) positions. Doing so helps
outflow of the heat of the head and the
whole body from the soles. The other
parts of the body should then be bathed in
succession from top to bottom. Using
paste of besan (flour of gram pulse),
turmeric and mustard oil, or suitable
natural herbs twice or thrice a week is
better than the soaps. The body should be
rubbed by wet towel of khadi (raw cotton
woven on handloom) or a similar rough
fabric after bathing so that the skin pores
are opened up properly. Care should be
taken to wipe up all the joints (including
those behind the ears and near the nostrils,
etc) this way. The body should be clothed
only after it has dried completely.
Do not bathe after having food or when
having fever, or weakness due to
dysentery, etc. Proper sponge bath could
be taken while suffering from minor cold
and/or some disease of ears or eyes.
Bathing serves as a medicine as soon as
the body is in a position to bathe
comfortably.
Clothing:
The Ayurvedic texts describe –
K³mya® Yaïasyam³yuÌyamlakïamºghna®
PraharÌañam |
Akhand Jyoti September-October 2003
ÏrºmatpariÌada® Ïasta® Nirmal³mbara
Dh³rañam ||
Meaning: Neat and clean clothing has
pleasant and healthy effect; it eliminates
(the signs of) indigence and enables one to
sit with the civilized and cultured people.
Different types of clothing are
recommended (for best effects) for
worshiping, working in the house, outing
and sleeping. Different types of fabrics suit
for different seasons; for example – light
(especially white and light in texture),
loose and thin clothes in summer, warm
clothes (woolen, silky and dark colored
that suppress kaph and vat) in winter and
easily drying clothes (especially whitish)
in autumn.
Washing one's clothes by oneself is a good
physical exercise and also ensures careful
cleaning. Do not wear unwashed clothes.
Although the choice of color for healthiest
effect on the mental and physical health
depends on chromopathic and astrological
theories in Ayurveda, it is generally true
that very bright and gaudy clothing should
be avoided. Tight clothes have negative
effects on blood circulation and nervous
system. Choice of clothing should be such
that it allows comfortable movement of
body and makes the personality graceful.
(To be continued in the next issue)

A scriptural anecdote says – Once Lord Dhanvantari, the

Deity of medical science, went in the form of a bird to
preach Banbhatta in Kashi. When the latter asked –
"Koar¿ka?" ("Who remains healthy?"). Then Dhanvatari
taught – "One who is Mitbhuk, Ritbhuk, and Hitbhuk".
Meaning: who eats light and nourishing food that is
suitable for the season in which he is eating and that has
been earned by righteous means".

42 Akhand Jyoti September-October 2003

 WHAT IS SPIRITUALITY?
People use the word “spirituality” without
understanding its true import. Only those who
have developed a calm and clear-sighted
intellect and are leading a life of self-discipline
understand its true meaning. The Sanskrit word
for “spirituality” is “adhy³tmam”, which
means, “centered and established in the ³tm³ ”.
Lord Krishna says in Srimad Bhagvad
Gita(2/55): “ A person who voluntarily gives
up all his desires, lusts and ambitions and
whose individual soul remains poised in the
omnipresent Spirit is called sthitaprajóa (a
person of steadfast wisdom)”. Here the meaning
of soul is one’s own real self, which is eternal,
pure and indestructible. The essence of
spirituality is ³tmajó³na- to realize that our true
self is the spark of the Cosmic Self-Spirit. To
remain unshakably poised in this awareness
means spiritual living. It is the ultimate aim of
human life. Scriptures and philosophical
treatises explain this truth by giving the
example of an empty pot and the ether. An
empty pot has nothing in it. The ether is also
limitless empty space. Therefore the empty
space within the pot can be considered as
limited ether. If the pot is broken, the space
contained in it merges back into the limitless
space. Reality becomes apparent when the pot
is broken.
Similarly all apparently separate entities are
mere bubbles over the limitless ocean of Being.
We do not experience this truth because of our
false sense of ego. In the example discussed, the
pot represents our ego and the ether the
universal Being. When the separative illusory
ego vanishes, the individual soul unites with
God- the universal Being. This realization has
been referred to in the Bhagvad Gita (13/11),
“The universe has no existence apart from the
one Cosmic Conscious Reality”. A shift in the
perception reveals that we are all the same
43
consciousness, manifesting in different bodies,
the way leaves are part of the same tree.
Conventional knowledge tells us that we are
separate; higher wisdom informs us that we are
One.
The following extract from Evelyn Underhill’s
book titled “ What is spiritual life?” gives
wonderfully inspiring description in poetic
prose of ‘ What spirituality is all about?’.
Most of our conflicts and difficulties come from
trying to deal with the spiritual and practical
aspects of our life separately instead of
realizing them as part of one whole. If our
practical life is centered on our own interests,
cluttered up by possessions, distracted by
ambitions, passions, wants and worries, beset
by a sense of our own rights and importance or
anxieties for our own future, or longings for our
own success, we need not expect that our
spiritual life will be a contrast to all this. The
soul’s house is not built on such a convenient
plan; there are a few soundproof partitions in
it. Only when the conviction- not merely the
idea- that the demand of the Spirit, however
inconvenient, comes first and IS first, rules the
whole of it, will those objectionable noises die
down which have a way of penetrating into the
nicely furnished little oratory, and drowning all
the quieter voices by their din.
Yet there is no real occasion for the tumult,
strain, conflict, anxiety, once we have reached
the living conviction that God is ALL. All takes
place with Him, He alone matters, He alone is.
Our spiritual life is His affair; because
whatever we may think to the contrary is really
produced by his steady attractions, and our
humble and self-forgetful response to it. It
consists in being drawn, at His pace and in His
way, to the place where He wants us to be; and
not the place we fancied for ourselves.
***
Akhand Jyoti September-October 2003
 MY LIFE : ITS LEGACY AND MESSAGE - 4
GUIDELINES BY GURUDEV ABOUT MY FUTURE
LINE OF ACTION
(Autobiography of Poojya Gurudev Pt. Shriram Sharma Acharya - continued)
It has been my experience that compared to
a seeker’s keenness to remain in search of a
true spiritual guide; the latter is still keener
to find out a deserving devotee. A devotee
(s³dhak) has to be a truly deserving person.
Only a person who has refined his thinking,
character and attitudes is a true s³dhak. He
is not required to go in search of a Guru.
The guide himself appears before him,
grasps his hand and shows him the path he
has to tread. He lifts up the s³dhak in his
lap when he staggers and safely takes him
across all obstacles. This is exactly what
has happened in my own case. Gurudev
visited my house uninvited to make me a fit
instrument for the execution of his divine
assignment and got twenty-four G³yatrº
Mah³purascaranas performed which
culminated in purn³huti of G³yatrº yajóa of
one thousand kunds. He not only introduced
to me but also made me intimate with about
one lakh of persons who formed the nucleus
of G³yatrº mission and have given me their
wholehearted cooperation in the stupendous
task of spiritual reawakening of the masses.
During our first meeting, Gurudev had
directed me to come to the Him³layas four
times, for periods of about one year each,
after completing twenty four
Mah³purascaranas of G³yatrº.
The first reason for calling me to the
Him³layas was to ascertain that my soul did
44
not feel lonely in the wilderness and
solitude of nature without the company of
living-beings and without the requisite
living facilities. Secondly, it was to
ascertain whether I could establish spiritual
identity and intimacy with wild and
ferocious animals living there. Thirdly, I
was to be introduced to the RiÌis through
whose divine pursuits (tapasy³) the
Uttarakhand region of Him³layas is so
surcharged with spiritual energy that it is
called Dev³tma. These RiÌis, when they
were in their physical bodies, had infused
divinity in the environment and had
individually played significant and distinct
roles in infusing and activating specific
qualities of spiritual light and power in the
human psyche. Such life-transforming tasks
are impossible of accomplishment by
solitary human effort without adequate
resources, public cooperation and support.
Gurudev’s silent direction to me was to
apply the available spiritual energy placed
at my disposal for the simultaneous
fulfillment of three objectives: (i) to
understand how the RiÌis of olden times, in
their embodied forms, had utilized the
spiritual energies at their disposal for
solving the problems of their times by
vanquishing the evil forces and by
establishing the supremacy of divine way of
life. (ii) to understand and comprehend the
dimensions of the God-assigned task to be
Akhand Jyoti September-October 2003
accomplished through me as an instrument
and (iii) to draw appropriate lessons from
the successes and failures of those divine
warriors (RiÌis) in their battle against the
forces of darkness; and to devise effective
strategies against the final assault of these
evil forces, with the aim of banishing them
from the human scene once for all. He told
me that the purpose of my pilgrimage to the
Him³lyas was to spiritually charge and
equip myself for this epoch-changing task.
Gurudev further said, “Like us you have
also to perform a very important task
through your astral body. By way of
rehearsal you will have to learn how long
and in which part of Him³lyas your
physical body could stay in fit condition to
enable you to devote your wholehearted
attention to the spiritual mastery and
strength needed for the attainment of the
aspired ends.”
He continued, “In temperate climate the
system is not subjected to the rigors of
extremes of heat and cold, and all normal
facilities for leading a normal, comfortable
life are easily available. On the contrary, to
live calmly and unperturbed, with minimal
facilities, in the high Him³lyan regions,
with extreme cold and no creature comforts
whatever, is a challenge and an opportunity
to learn the difficult art of living. This itself
is s³dhan³. One is required to master the
body like an acrobat, subsist on leaves and
edible roots and learn to live fearlessly with
requisite precautions for the safety of life
and limb amongst ferocious wild animals.”
“These inconveniences are there, so long as
there is physical body. All this comes to an
end when one withdraws into the astral
body. Then there is no botheration for
45
safety from cold and heat, hunger and thirst,
sleet and exhaustion. Physically a man can
walk only up to a limited distance but soul
in an astral body can instantly reach
anywhere and convey its message to the
minds of thousands of persons at a time and
thus its capacity to help humanity increases
manifold. Illumined souls therefore, work
through their astral bodies. Their s³dhan³s
are also different from those done
physically.”
“Physical body has its limitations. Its
energy is mostly spent in satisfying
physical needs and worrying about
weaknesses, sickness, old age etc. Its
advantage, however, is that direct physical
acts on the material plane, mutual
communication and physical contacts are
possible only through a physical body.
When physical body becomes old and
decrepit, it has to be cast off and tasks
initiated through it remain unfinished. That
is why those who are divinely willed to
effectively work on the material plane for
extended periods of time, far beyond the
normal human life span, to guide, inspire
and empower the chosen few in the
vanguard of humanity’s upward and inward
march towards Godhead, have to withdraw
into their astral bodies and act upon this
world with far greater force and effect from
that realm.”
“Your physical body will continue
functioning until it has outlived its utility.
You will then have to leave it and enter the
astral body. Your s³dhan³ will then be
different and range of effectiveness of your
powers extraordinarily far-reaching. You
will have contacts with special souls and
will accomplish an epoch-changing task.”
Akhand Jyoti September-October 2003
“At an appropriate time you will be
introduced to this region of Dev³tm³
Him³laya. On this side of Gomukh, saints,
great souls, live in their physical bodies.
You will face several difficulties in this
region also. You will have to live in this
region for one year each time. Besides, you
will be required to stay, for four days each
time, in the region known as the heart of
Him³layas, which is the spiritual centre of
humanity. I will remain with you. Your
astral body will be molded in the usage of
your physical body and you will know who
live there, how they live and how you will
have to live there. By having experience of
living in these regions in physical and astral
bodies you will reach a state of
consciousness in which RiÌis remain
centered for fulfillment of their specific
aims. In brief, this is the purpose of inviting
you four times to the Him³layas. This will
also encompass the spiritual training you
have to undergo and the tests you have to
pass. Your purascarana s³dhan³ will not
be hampered by these pursuits.”
“This region is inhabited by those living in
their astral bodies. Circumstances have
considerably changed since the last ice-age.
Gods formerly living in this region of the
Him³layas, which is known as Heaven on
Earth, now live in ethereal space as the
present environment here is not congenial
to them.”
“In ancient times RiÌis lived from Rishikesh
to Gomukh according to their choice and
convenience. This region has now become
disturbed due to tourists, pilgrims and
professionals. Also several temples have
been built to satisfy people’s curiosity
relating to ancient history and to enable
local people to earn their livelihood.”
46
I was told that Madam Blavatsky, founder
of Theosophy, was an eminent saint. She
was in contact with highly evolved souls
living in their astral bodies. She has written
in her book that there is a parliament of
invisible divine saints in difficult
inaccessible regions of the Him³layas.
Illumined residents of this area are also
known as invisible helpers. Gurudev said,
“It is all true. You will see all this yourself
by your divine vision in this region of
Him³layas, which is my abode.” The
Tibetan area was a part and parcel of the
Him³layas in those days. Now the
boundaries have changed. Yet the statement
of Madam Blavatsky is true. Those living
on the physical plane cannot see them but I
was assured that I would be able to see
them by Gurudev’s grace.
Gurudev continued, “Keep on waiting for
my call. You will be called when it is
necessary and when you will be considered
fit for a test. Do not be overeager on your
side; do not start for the Him³layas of your
own accord, by way of sheer curiosity. It
will all be useless. It is my responsibility
after you have surrendered to me.”
Thereafter Gurudev disappeared.
(To be continued)
Service done with selfish
motives or vested interests
is no altruistic act, rather it
is mockery of the feeling of
service; it is a deception of
human values.
Akhand Jyoti September-October 2003
 Amrit V³nº
The Practical Aspect of Dhy³n Yog³
(Translation of the original discourse in Hindi given during a S³dhan³ camp in 1976)
Original Title: Dhy³nayoga K³ Vyavah³rik Kriy³paksha
Let us all begin with the collective chanting
of the G³yatrº Mantra,
“Om Bhur Buva¡ Swa¡,
Tatsaviturvareñya® Bhargo Devasya
Dhºmahi, Dhiyo Yona¡ Pracoday³t ||”
Brothers and Sisters,
I am giving you a special training of
dhy³na (meditation) together with G³yatrº
up³san³. There are two modes of up³san³
(worship) –– those of the name and the
form (of God). There could be no
devotional practice without God’s name
and form. These two are supposed to be the
universal modes of worship. Look at any
religion, you will find the use of God’s
name and/or form in their modes of
worship. Mohammedans recite the name of
Allah on tasabºha; Christian Priests chant
God’s name with the help of a rosary; the
Arya Samajis meditate upon divine form as
sunlight; the yogis of N³da Yoga
concentrate upon the sublime sounds of the
Omnipresent. In any case, the support of
meditation (with Divine name or form) is
essential for true worship. This is why I
stress on you to practice meditation along
with the japa of the G³yatrº Mantra.
Mental concentration on some gross object
– e.g. an idol, or a picture of a deity, is most
47
convenient for the majority of people;
because, the human mind, in general, is not
so developed that it could be focused for a
stretch of time without any visible or
perceptible symbol. However, with sincere
practice, one begins to realize the presence
of God in his inner self and learns to
meditate upon it, without any external
symbol.
What is the meaning of dhy³na yoga? Well,
let us try to understand it. As you all might
know, our life has two facets. One is the
external, which is most familiar to us. The
holes in our ears open externally; our eyes
also open up externally and keep watching
what is happening in the outside world. We
can see the things outside but we don’t even
get a glimpse of what is there inside us. Is
there nothing? No my friends! The real
substance, the essence is all inside us. They
might be manifested externally but the
basic elements of life lie deep within.
Where is our life force? It is not outside; it
is inside…. And what about the intellect
through which we earn wealth and gain
respect? That also is not external, but, an
internal potential. We don’t see introvertly
and often keep wondering why God has
befuddled mankind by giving us
instruments of perception of the external
things and events but no fine-tuned
instrument of knowledge of the inner world.
We never notice the immense treasure of
Akhand Jyoti September-October 2003
talents, virtues and divinity, hidden inside
our own self. What is easily seen by us is –
my child, my material property, my this,
my that, and what not! But we can’t see
our future; The Omnipresent God and our
souls are also far beyond our perception.
What to say about the inner world, we can’t
even see many components of our own
body. We can’t look at out own eyes.
Okay, just try to see (without a mirror) how
is your nose, how are your eyebrows? How
do your eyelids look like? If you can’t even
see these gross external parts of the body,
how will you see what is inside? When we
peep into our inner world and attempt to
know it, we perform some kind of dhy³na.
In fact, dh³yana yoga is the best method of
seeing inside.
Well, so what should be the focus of
dhy³na? Who to meditate upon? One’s
inner self or the Almighty God? My
children! The two are not really different.
Enlightened evolution of the inner self is
God. Our ultimate spiritual evolution is –
ïivoaha®, saccid³nandoaha®, tatvamasi,
ayam³tm³brah®, pragy³nambrah®. These
five great maxims of Vedanta affirm that
the soul, in its absolutely pure form, itself is
God. Take the example of coal and
diamond. Except for a minor difference in
the atomic structure, the two are quite the
same. Diamond is thus a refined form of
coal. The soul and God are also basically
the same except for the fact that the former
is expressed within a limited identity
(confined to the individual self) whereas the
latter is unbounded, infinite. One is
manifested in a tiny domain, while the other
is gigantic, unlimited…. One is bounded by
the thraldoms of m³y³, while the other is
absolutely free. This is the only difference
between us and The Divine. This difference
48
is there because of the mist of ignorance
covering up the resplendence of our inner
self that keeps us cut off from our eternal
origin. If we refine and illumine ourselves
(by the purifying radiance of virtues and
righteous knowledge) we can attain our
soul-reality and also God-awareness. This
is why (during the dhy³na yoga) we
meditate upon light; focus our attention
upon the inner self, upon the sublime roots
of our being and its ultimate goal….
(You may now ask) “So Guruji! Is this why
you train us to meditate upon the rising
sun?”. Yes my children! The brilliance of
rising sun is a symbol of divine light. You
may feel its radiance in your mind during
this meditation, or may get a reflection of
Goddess G³yatrº. It doesn’t matter if
instead of sunlight you experience the
deity’s image or some divine reflection.
That only shows the degree of progress of
your dhy³na. When I talk of meditation
upon light, I don’t mean the physical light
as some of you might interpret. Here it
means the divine light, or the sublime glow
of pure knowledge. It is not the physical
illumination; rather it is the radiance of
spirituality and true knowledge. We pray
“Tamaso M³ Jyotirgamaya” – ‘O’ Lord!
Take us from the darkness towards light;
here again, we mean from ignorance to
knowledge. In spirituality, the word “light”
is always used in the context of
enlightenment, pure knowledge. (This is
what should be understood of it in this
discourse).
We were talking of meditating upon the
sunlight. So, where should we imagine its
presence? In the special kind of dhy³na
yoga that I have been teaching you this
year, I ask you to meditate upon sunlight
Akhand Jyoti September-October 2003
focussed successively at three points – the
navel, the heart and the brain (especially the
deeper core inside and above the centre of
the forehead). These three regions contain
the sublime nuclei of power for our three
bodies – the physical, the subtle and the
astral body. All these points should be
enlightened (in our imagination and inner
experience during this practice of dhy³na
yoga); the brilliance of sunlight should
enter all the three bodies. What does it
imply? It implies the inherent philosophy
and practical aspects of the three principal
yogas.
Karma Yoga taught through Dhy³na
Yoga:
In the first step of this practice of dhy³na
yoga, you should imagine and try to feel as
though the glow of sunlight is being
absorbed by your navel. It means that the
spark of pr³ña should enter your physical
body from the navel and flow in every vein,
every artery and every cell…. Why from
the navel? Because this is the connecting
point of the umbilical cord between the
mother and the foetus and is therefore
regarded as the energy centre of the body.
As the vital elements from your mother’s
body, that enabled your healthy birth, used
to enter your body from the navel, the light
(strength) of God is also induced in it
through the same centre. When this light
will be infused in your body, your bones,
your blood, your flesh, all will shine. By
this illumination I mean, it will induce
energy, enthusiasm, alacrity, courage,
commitment to responsibilities,
industriousness, zeal for hard work,
motivation for altruist service and love and
joy for selfless fulfilment of duties. These
qualities will help you accomplish your
49
karma-yoga. The “Karma-Yoga” is the
yoga of the body that means, this yoga
pertains to the worldly domains of your life
and your deeds. One who meditates upon
light in the navel region cannot sit idle. He
will always be busy in good actions.
There are three streams of yoga – karma-
yoga, jó³na-yoga and bhakti-yoga. I have
asked you to inculcate the practice of all
these yogas through the medium of light.
Whenever the light of divinity will descend
upon a person, it will inspire karma-yoga in
his physical being, in his conduct. Then the
person will become more duty-bound; work
will be ‘worship’ for him. The deeds of
worship, service, social welfare and the
actions pertaining to transactions of
responsibilities, adoption of moral ideals,
etc fall under karma-yoga. These teach us
that when our body absorbs the light (of
pr³ña), we should become hardworking,
our every action should be devoted to
selfless duty. It conveys that – one who
meditates upon light should not be
lethargic, lazy or dishonest. One who eats
and earns without being sincere to his work
is equivalent to a thief in my view. You
may find great joy in sitting and relaxing at
home – doing just nothing, when your son
is grown up and he is earning for the
family. But this is a sign of lethargy;
slothful luxury is worse than dishonesty. It
is the worst abuse of our humanhood.
Insincerity to work and sluggishness are the
most disgusting blots on the dignity of
mankind. You may argue – “but I have
worked so many years and now I am
getting pension after retirement….”. No my
child! I, as your guide, will not like you to
sit idly and make merriment. Till you are
alive (and able to move your body), you
must do some work. You may have enough
resources for yourself and your family. But,
Akhand Jyoti September-October 2003
there are others in the society, who have
nothing; so you should work to give
something to these others. Your children
have studied and are well settled. But, there
are many youngsters who are not able to go
to school. So rise up from your narrow
mindedness and lethargy. Try running a
night school and teach the children of
others.
My friends! When the light, which you
meditate upon, will flow in your body as
energy and alacrity, you should work like a
karma-yogi; apply the best of your efforts
and hard work towards transaction of your
duties as a good human being, towards
noble aims till the last breath. We are all
bound by our duties towards the society,
nation and religion (ethics); we should bear
these responsibilities gracefully. If you
adopt this attitude and transmit it into your
deeds, I will regard you as a karma-yogi;
then I will be happy that you have grasped
the true meaning of meditation and have
truly learnt to practice the dhy³na yoga as I
have taught you.
(To be continued in the next issue….)

King Bindujat once planned to offer royal financial support to the shelter-less
Sadhus (hermits) in his state. He gave this responsibility to his able minister
named Gratsaman. The minister roved around the entire state with a bag of
gold coins but could not distribute a single one. Finally he returned
unsuccessful and gave the 'treasure' back to the King.

The King could not believe that there is no shelter-less sadhu in his country.
He asked the minister – “Why was the money not distributed? The minister
humbly replied – "His Majesty, the money was meant for the true hermits
who chose to live a nomadic life for the noble purpose of helping more and
more people from their saintly knowledge and goodwill. There are many
such deserving sadhus in our nation; but they don't accept any money for
themselves". He continued – "there is no dearth of fake sadhus who evade
their duties and want to enjoy life on others' expense, by exploiting their
religious faith…; the royal money is certainly not for them".

What should be done then? There was a debate in the royal house of
ministers. Only Gratsaman came out with a constructive suggestion – “I
think, instead of giving money for personal use we should lend support to the
altruistic activities initiated and guided by the saintly hermits. This way we
shall be making good contribution to their noble cause and offering true
service to the nation as well.”

50 Akhand Jyoti September-October 2003