akhandjyoti-englishmar_apr03

3Akhand Jyoti, March-april 2003

FOUNDER - PATRONPandit Sriram Sharma Acharya

Mata Bhagwati Devi SharmaEDITOR

Dr. Pranav Pandya

Volume – 1Issue – 2March-April, 2003Date of Publication :15.3.2003

Annual Subcripition:India – Rs. 60/-Abroad – Rs. 600/-

Freedom of choice - A basic human characteristic

Human being is endowed with basic freedom of choice. Nature provides himwith a variety of options to choose from. It is upto him to exercise this God-givengift either positively or negatively. Thus, he is the maker of his own destiny. Thisfundamental freedom is a great boon to the human race. However, if used negatively,it can also turn into a bane. It is sad to say that for the vast majority, this freedomproves to be a bane, because they choose to misuse this freedom for destructiverather than constructive purposes.

Destruction is far more easier than creation. What can be easier than ruiningoneself ? In fact, doing nothing in the direction of self-upliftment in itself amountsto self-destruction. One who is not consciously progressing in soul-growth, isknowingly or unknowingly sliding down the scale of consciousness into the dungeonof darkness.

Once a point was raised in the Satsang-Sabh³ of Maharshi Raman. Somepeople were saying that a human being is superiormost amongst all the creatures,while some others were arguing that a human being is worse than the animals, becausesometimes conduct of animals appears to be far nobler than that of humans. Both thesides requested the Maharshi to elucidate. Maharshi said “ The truth is that a humanbeing is a combination of mortal body and immortal consciousness. The one whofollows the body and its cravings goes on groping in the darkness and the one whoinvestigates the inner realms of consciousness, ultimately realizes the SupremeConsciousness and thus his real self”. This is the Eternal Truth.

Akhand Jyoti, March-april 20034

CONTENTS

1. Amrit Chintan : Freedom of choice – A basic humancharacteristic

2. From Editor’s Desk3 . Scientific Basis of Gayatri Mantra Japa4. Some Scientific Aspects of YajóaYajóaYajóaYajóaYajóa – Environmental

Effects5. Some Yoga Mudr³³³³³s for Balancing the Five Vital

Elements6. The Miraculous and Mysterious Dimensions of

Consciousness-Force Hidden In the Human Organism7. Truth Alone Will Triumph8. Steps Towards Achieving Spiritual Greatness9. Atmosphere of Living Divine Faith at Home10. The Cardinal Importance of Faith in Human Life11. Be not Overpowered by Despair12. The Path to Happiness and Peace13. Marriage is a Sacred Bond and Pledge14. The Disaster of Deforestation15. My Life: Its Legacy and Message (Serial)16. Amrit Vani: Awakening Divinity in Man

(continued from previous issue)


From Editor’s DeskIt is heartening to know that our efforts in the launching issue of this magazine have

been well received by our readers. It has also established a mutual bonding of hearts.With each successive issue this kinship of souls will go on deepening. It will be a source ofjoy for us to respond to your comments and queries and keep you abreast of the latestactivities and plans of our Mission through this column.

Recently, we celebrated the Vasant Panchami Parv, which is the sacred day of spiritualawakening of our Gurudev, the seer-sage of this era, Pandit Shriram Sharma Acharya.Vasant (spring) symbolizes the vibrant upsurge of life and joy in Nature. The spirit of Vasantinspires us to be vigorous, hope-filled and creative. This first decade of the new millennium is expected to be a very crucial and criticalphase for humanity when the whole world will be facing the accumulated adverseconsequences of the blind and single-tracked pursuit of materialistic power, pelf andpossessions. The only hope pf deliverance from the clutches of the Devil of Darkness liesin global efforts for foundation level transformation of human souls. It is only thus that theepochal change as envisioned by seers like our Gurudev, would occur and usher in thedawn of the Golden Age of Truth. But this would be preceded by a grand churning –adecisive battle between the forces of the evil and the good. It will be an epochal clashbetween the culture of crass consumerism and self-aggrandisement and the culture ofhumane values of compassion, loving kindness, feelings of interconnectedness with allthat exists and altruism.

The advancement of science and technology has provided us with enormous rangesof creature comforts. And, we have used it to move further towards the wrongly chosenvalueless philosophy of life and comfort-driven mode of living, generating restlessness,tensions, stress and a horde of new diseases and disorders. It is indeed a pity that man,the intelligent being, has chosen this dark path of self-inflicted pain and suffering for himselfand of total annihilation of Life on Mother Earth - the wonderful creation of Nature. Call it aquirk of destiny or a vicious plan of the devil, a demonic dance of unethical and immoralurges, intellectual corruption and all round pollution of earth, waters, skies and humanpsyche, of horrifying dimensions, is holding sway over the hearts and minds of mankind.

The New Year begins with the chill and fog of winter, which thaws and clears withtime. But the deeper and thicker smog of delusion that darkens and weighs down humanthinking seems to grow thicker and thicker with each succeeding year. Though everyoneseems fearful, tense and concerned in one way or the other and yearns for peace andhappiness, no one really seeks it aright through true knowledge, farsighted reasoning andennobling ethical values which alone can be true panacea for the ills from which humanityis suffering. Who then is going to save humanity and the future of life on our beautifulplanet?

The Divine Culture – the (Vedic) Indian Culture of cultivating divine values in mankind,the culture that emanates from the vision of “world as one family” (Vasudhaiv Kutumbkam)provides the key to true healing. Today, the revolution in Communication and InformationTechnology has made the earth a “Global Village”. However, the interconnection is confinedto globalization of trade and information exchange alone. What is more important is to linkthe minds and hearts of the people worldwide. This can be achieved only through theVedic principle of “Aya® Nija¡ Paro Vetti….”, which calls upon us to expand our individualself identity beyond the petty and illusory confines of “you” and “me” to the ever-inclusivesense of WE.

In order to bring about a positive course correction in the dismal and abysmal humanscene we will have to resolutely turn our civilization towards perennial uplifting and ennobling


cultural values and collectively come out of morass of degrading consumerism tosimplification of our life style; from metro-cities to mostly self reliant towns and villages;from market-oriented self-advertising way of life to family-centred and sharing simple life-style; from mere bread-earning education to aquisition of true knowledge; from extrovertsenseless talking to focussed introspection…. We, the readers of “Akhand Jyoti” shouldlisten to this wake up call and bear the responsibility of being the torch-bearers in thisMission of individual and collective self tranformation . The Yug Nirman Yojna of thisMission was conceived and planned by the immortal Himalayan Rishis and it wasimplemented in detail by Yug-Rishi Pandit Shriram Sharma Acharya for foundation levelsocial, intellectual and cultural tranformation. Now is the time to expand it world-wide withgreater and greater participation of the masses. Future generations, our world, our planetand humanity will be grateful forever if we could take effective steps towards this soul-levelregeneration. The guidelines, the plans, the organizational structure are all in place; wejust have to participate in the implementation. Our contributions according to our capacities,in this soul-awakening campaign, are sure, with Divine Grace, to bear the desired fruits. We have to begin with ourselves. Two aims should be the focus of our everyactivity, throughout this year. These are: more focused endeavors of jºvan s³dhan³ andpropagation of vidy³; devotional worship by means of up³san³, az³na, prayer, ard³sa, etc;and the daily and regular practice of the self-elevating and self purifying regimen of yoga,meditation etc. However, since ‘All life is Yoga’, jºvana s³dhan³ has to be practiced withevery breath. Jºvana s³dhan³ means – holistic refinement of body, mind and soul andmanifestation of their inherent divine qualities through vigilant self control and effacementof the ego through selfless service. Conscious control of senses; quietude of mind; judiciousand wise use of time and material resources are the four basic and essential disciplines tobe adopted for jºvana s³dhan³.

Vidy³ (true knowledge) should be acquired by every seeker of peace, happinessand purposeful life. It can be attained by regular and attentive study and contemplation(sw³dhy³ya) of inspiring literature and enlightened words of eminent personages in thefield of spiritual search and by keeping the company (satsang) of such saints by listening totheir discourses, discussions and participating in constructive activities guided by them.Setting some noble goals from what has been heard or learnt, self-analysis to evaluateself-progress in that direction, and determined faithful attempts towards improvement areintegral parts of this process of jºvana s³dhan³. The year 2003 is being observed by ourMission as the year for global dissemination of vidy³. For this, the branches of the Missionspread over nearly 80 countries are divided into seven zones. Extensive programmes ofteaching and training will be undertaken in earmarked sectors with particular emphasis onenlightening talented youth. Back home this will be carried out by the Mission’s 2400branches and zonal centres by speeding up the on-going Gyan Rath, Jhola Pustakalaya,Dipa Yagya and short-term training courses and S³dhan³-sessions. These will becomplemented with added activities of constructive welfare and self-reliant developmentprogrammes by establishment of local centres for self-employment, enterpreneurship, ruraldevelopment and reformative and reconstructive activities. We look forward to yourcooperation in your area of interest and expertise.

The current issue will unfold new secrets of the spiritual dimensions of human selfand elucidate some facets of Vidy³ and the Rishi Culture along with practical guidance fora happy contented family life Let us join in prayer for concrete positive outcomes of ourspring time resolutions and also extend a joyous welcome to the blazing sunshine of summer,whose advent is not too far away.

Dr. Pranav PandyaShantikunj, CHANCELLORHardwar;249411 (INDIA) DEV SANSKRITI VISHWAVIDYALAYA


The entire Vedic Literature and thesages and savants of the shastric scriptureshave given paramount importance to theGayatri Mantra and have discussed in detailthe methods of the japa1 and s³dhan³2 of thisgreat mantra. There is no scripture, whichdoes not sing paeans of the preeminent benefitsand supramental effects of this mantra thatencompass the personal, global and the cosmicrealms of existence. It is said that even if oneperforms the japa and dhy³n (meditation) ofthis mantra with fervent faith without goingthrough all the prescribed ascetic disciplinesof higher-level s³dhan³s, he attains all theblessings and boons of this mantra. Not onlythe immanent inspirations and the marvelousconfiguration of specific syllables and sonicpatterns, the psychological and spiritual coreof this Vedic Mantra is also so sound that itappears to be founded on profound scientificbasis. Let us look at some of these aspects tounderstand the impact of its japa.

The amazing structure, functions andcomplexity of the human body has been thecenter of deep attention for thousands of sci-entists, biologists, anatomists and physiolo-gists since long. Still a lot remains unknown,especially the body’s fine network of nerves,molecular functions, endocrine system andthe brain. In comparison, what has been ex-perienced and known about the human bodyand brain by rigorous yoga- s³dhan³s seemsto be more thorough and significant. In thedeep state of trance through devout yogas³dhan³s, the Rishis, the yogis of the Vedictimes, had found this body a miniature re-flection of the entire cosmos, as mentioned

in the quote – “Yat Brahm³ñÃe Tat PiñÃe”.The extrasensory components like the ÌaÚcakras, upatyik³s and the marvelous nervenetwork hidden in it are found to be like nu-clei and canals of cosmic energy. Havingthe model of the limitless cosmos in its smallstructure makes the human body the supremecreation in the physical manifestation of Na-ture. Japa- s³dhan³ is a scientific methoddevised by the Rishis to activate the extra-sensory energy centers within to facilitate thesublime flow of vital spiritual currents in thismajestic living system.

The japa of Divine Name or Man-tras has been an integral part of all modes ofworship or prayer in every religion – be itHindu, Sikh, Islam, Buddhist, Christian, Tao,Bahai, etc. As the specific pattern of controlledwind-flow through the holes of a flute producesspecific sonorous tune, likewise, the vibrationsinduced by the repeated rhythmic chanting of aspecific mantra generate specific pulsation ofpr³ña and stimulate the extrasensory energynuclei in the body accordingly. The japa-s³dhan³ of mantras is therefore practiced toeduce supernatural talents and potentials.

The preeminence of the japa ofGayatri Mantra lies in its unique intellectual,emotional and spiritual effects in addition toother soul-elevating effects of mantra-japa.This mantra contains the essence of divineknowledge and wisdom. Even its literal trans-lation implies a prayer for the refinement andillumination of our mind and intellect and forwell-being of the world. This is why the VedicRishis revered Gayatri as – Vedm³t³,Devam³t³ and Viïwam³t³ (the origin of the

Scientific Basis of Gayatri Mantra Japa


Vedas, the Mother of godly-beings and theMother of the whole world respectively). Notonly the Hindu religion, but also the followerof other religions and paths of spiritual seekingrevere this sacred mantra. Mahatma Gandhireferred to it as the basis of the world religionof the future.

The structure of Gayatri Mantra is inperfect tune with the science of cosmic sound.It will not be possible for us to analyze its sonicpattern and the resonance of its subtle vibra-tions in this small article. We shall mainly eluci-date the major steps of psychological eleva-tion and evolution of a s³dhaka’s conscious-ness by the japa of this mantra.

Japa is a scientific process of inwardorientation of mind. The japa of the GayatriMantra enables a harmonious linkage and flowof the individual consciousness (of thes³dhaka) with the cosmic consciousness. If abeginner understands the psychological impactof mantra-japa or has intrinsic faith in it thenmeditating as per the requirement of the japa-s³dhan³ will not be difficult for him. With priorconditioning of the mind, the rhythmic processof japa also helps in controlling itswaywardness. Once this stage of training ofthe mind is over, the progress of meditationand hence the japa-s³dhan³ moves quitesmoothly and at an uninterrupted pace.

In terms of mental and emotionalenlightenment, japa (japa- s³dhan³) involvesthe following: (i) Training – repeating the samemantra; (ii) Recognition – imbibing theinspirations of what has been repeated; (iii)Recollection and Contemplation – recallingthe mental connection during meditation andreestablishing the broken links with the innerself; (iv) Retention – Deepening the faith (inthe mantra) and sincerity to the level of innerexperience and intrinsic emotions. In terms of

spiritual elevation these correspond to – (i)Self-Analysis; (ii) Self-Refinement; (iii) Self-Development; (iv) Self-Realization. These aregradual steps of the realization through japa-s³dhan³. Although we don’t find the multipleactivities and exercises like yoga practices init, the s³dhan³ process of japa is so effectivethat just with the sincere performance of thissingle practice, starting with self-analysis, wecan reach the supreme goal of self-realization.

The great significance of japa is notdue to chance, or without any firm basis. Hadit been so, such a large number of devoteesand yogis of the Gayatri S³dhan³ would nothave been advised to waste time in practicingmore and more japa for longer and longer du-rations. The aforesaid principles of psychol-ogy and spirituality work towards success ofjapa. These can elevate the devotee”s person-ality out of the darkness of ignorance into thelight of divine wisdom. The four principles men-tioned above work in the subliminal domainsof the consciousness to remove the layers ofignorance from the subconscious and thus helpin the emergence of light of spirit within the in-dividual soul.

Training is an integral part of education.It is indeed the first samsk³ra to be cultivatedfor personality development. We may never findan educated person who has not undergonetraining in one form or the other. From nurseryrhymes and tables to revision and continuouspractice of problem solving in higher classes –the process of training by cramming andrepetition is very common; this is also necessaryfor the inculcation of any desired tendency. Thesame is true about the impact of japa too; theeffects of the mantra-vibrations cannot be feltwithout rhythmic repetition.

The “dhi” element of the GayatriMantra refers to prayer for the awakening of


intellect. Just uttering it once or twice cannothave the desired effect. Our mind is like a barren,uneven, hard landscape, which frustrates allattempts at its calming and refinement. In orderto make the seed of s³dhan³ germinate andsprout, the field of mind needs to be cleared,ploughed and irrigated with the help of japa;one has to peep inside and identify, mercilesslyuproot and throw out the debris of accumulatedevil tendencies. Sowing the seeds of virtues isnot possible without this cleaning of deeprooted negativities. Japa can also be likenedto cleaning, sharpening and glazing. Its repeatedfriction and subtle pressure calms down andcleanses the mind so that it could clearly reflectglow of the spirit. Every devotee of Gayatrishould therefore perform japa everyday for afixed number of times at a fixed place, duringfixed intervals of time. The arbitrary mode ofexcessive watering on some days and keepingthe land dry on the others does not serve thepurpose of proper irrigation of field. The sameis true of the training of mind by japa.Regularity, sincerity, patience and consistencyshould be observed in this practice, as far aspossible. This should also be continued over along duration – depending upon the s³dhaka’sinherent tendencies and mentality- till the dawnof the rays of success in the s³dhan³.

The second step in the s³dhan³ is toassimilate in practice what has been learnt.Observation and analysis of the lower selfcluttered with impurities is of no avail unless itis coupled with simultaneous attempts atcleansing out and refinement. Japa-s³dhan³helps in developing the inner strength anddetermination towards self-cleansing and self-refinement. The advanced spiritual mastersaffirm that the japa of Gayatri Mantra bringsabout rapid removal of ingrained vices and eviltendencies. Progress in this direction further

accelerates inner purification, as it deepens thes³dhaka’s meditation and thus reinforces thelinkage of the s³dhaka’s higher inner self withthe indwelling divinity which the mantrainvokes.

During this process one experiencesups and downs in the mental and emotionaldomains. The baser instincts and tendenciesaccumulated during innumerable births of thefallen soul in different forms before the presentlife are not easy to be uprooted and thrownout. These kusamsk³ras, coupled with theignorance-driven ego, struggle hard to obstructthe process of inner purification in the initialphases. However, with the continuity of thejapa- s³dhan³ the devotee realizes that he isnot the body but the eternal soul and thereforegains the light and courage to fight and eliminateall the hurdles in the path of self-realization.He consciously and gladly undergoes theprescribed austerities to loosen the hold ofinternal evils and passions. He understands thatonly the path of selfless service leads to truehappiness, and that spiritual life is far moresuperior to life wasted in the pursuit ofmaterialistic success and power. Nothing canthen stop his march towards self-awakening.

Human ego-centered false self and itsgross appearance is only a vehicle for themanifestation of his soul. This world of mirageis not his true home. He is guided by divinegrace on his journey back to his real home-the realm of eternal light. Just, as the puppetshow would be absurdly haphazard if even afew threads that control its movements arebroken or loosened, as the young kid isorphaned and becomes helpless due to thesudden demise of his parents, as the housebecomes dark in the night if its electrical powersupply is cut, similarly the soul, the individualself, suffers an illusory, ignorant, and evanescent


existence if its subliminal linkage with divinity isbroken. We are way-lost children in thewilderness of this illusory phenomenon; gropingfor the sunlit path leading us back home.

Finding this sunlit path andreestablishment of this lost connection with thesource by awakening of the true innerconsciousness is the third factor of japa-s³dhan³. In the powers of japa, the inner selfawakens and recognizes its soul-identity; thesoul too recalls its divine nature. As this retrievalof lost memory progresses, it ponders upon itsorigin more deeply and gets anxious to unitewith the source. This intensifies the reactivationof its sublime connection with the divine self. Itcalls upon the divine Mother (Gayatri) to saveand protect it from illusions, diversions andpitfalls of the worldly cycle. This stage purifiesthe s³dhaka’s gross and subtle bodies; his mindnow gets educed and illuminated by positiveand righteous aspirations. His personality isgradually suffused with nobility.

The fourth stage signifies a still higherstate of spiritual maturity. With deeper and purerengagement in the japa of Gayatri Mantra,the s³dhaka sees the light of his soul in theradiance of the subtle body of the sun – thecosmic center of this mantra. As this realizationintensifies, he begins to experience, in deeptrance, the unity of his soul with the cosmic soul(God). He then sees the identity of his soul as areflection of the Brah® – conveyed in theVedant Philosophy as “Ayam³tma Brah®”,“Tatvamasi”,“Soah®”, “Cid³nandoaha®”,etc. This state is referred to in the Shastras assam³dhi, turiavastha or para siddhi – thestate of ultimate beatitude, absolute bliss andsupreme accomplishment.

Japa s³dhan³ alone, if performed with sincerity, purity and intrinsic faith, leadsto this state of eternal bliss and light. It is

therefore referred to as the key to the deeperscience of spirituality and also revered as ayajóa. Japa yajóa alone is a complete sourceof ultimate self-realization.

By the divine energy immanent in theVedic Mantras, we can attain supramentalknowledge and actualize the potentials that areotherwise unbelievable, unimaginable andunreachable. Understanding and attainment ofsuch extrasensory faculties are yet beyond thescope of the modern scientific advancement.Japa is therefore not well recognized orpracticed by many of the so-called scientificallyprogressive people. We do see many of theerudite scholars, great scientists and elitesengulfed in the sorrows, delusions and sufferingsof the world despite their talents and resources;whereas there are some illiterate but spirituallyelevated souls endowed with divine bliss andwisdom attained through sincere japa-s³dhan³ of the Gayatri Mantra.

The energy locked up in the mantrasis essentially spiritual in nature. The specificconfigurations of the Vedic Mantras are saidto be derived from the subtle science ofsyllables and sound. The rishis, who hadrealized the cosmic and spiritual dimensions ofthe omnipresent eternal sound, had compiledthese mantras. The consistency of the rhythmand amplitude of the mantras are therefore ofvital importance. The prescribed modes andnumber of japas every day for specificsadhana are also enjoined accordingly. Thes³dhaka should follow these with due sincerityand punctuality. Sometime slow sometime fastspeed or pitch of japa or performing the japain a half-asleep or inconsistent way does notserve any purpose. Sitting with erect spine andin a state of mental peace, regularity of timingsfor japa are essential prerequisites for steadyand sure progress.


Purity of the body and mind is anotherprerequisite for concentration of mind andproper meditation. It is advised to do the japawith the help of a rosary so that counting willalso be automatic with the mechanical moveof the hand on its beads with each completechanting of the mantra, without disturbing themental concentration. The up³nïu type japais said to be the best for the beginners. Here,one chants the mantra so that his tongue andlips may move but the voice is inaudible. Onceone has perfected the rhythmic chanting of themantra he may check the timings of specifiednumber of japas according to his naturalfrequency and may use a clock (alarm) insteadof a rosary, as per his convenience.

Any one who sincerely and rightlyperforms the japa-s³dhan³ of the GayatriMantra begins to gradually progress throughthe aforesaid four stages of psychological andspiritual refinement and attains the ultimate goal.

His mind and intellect are transformed andilluminated with divine love, light and wisdomand he awakens to the supreme reality of truth,consciousness, bliss (sat-chita-anand) beyondthe limits of time and space. Material well-beingand elimination of worldly problems accrue tothe sadhak, but these are mere byproducts ofthe spiritual illumination. Nothing remains to begained or aspired for thereafter. Everyone,without any constraint of caste, creed, genderor social status, is entitled to undertake thisscientific experiment of japa-s³dhan³ ofGayatri Mantra and be the recipient of divinegrace.Notes:1. Japa: Repeated rhythmic enunciation orchanting (of a mantra).2. S³dhan³: Devout spiritual endeavor aimedat self-realization.3. Japa- s³dhan³: Japa accompanied bymeditation and specific religious practices.

The royal envoy had come to the village to meet Dadu Maharaj. Hesaw an old man clearing the thorns and rubbish on the tracks near the villageboundaries. The visiting officer rudely inquired about Dadu Maharaj’saddress. The old man just pointed to a hut nearby while continuing with hisjob. The officer considered it an insult that the laborer did not even salutehim or talked to him; he therefore abusively shouted at the old man beforeproceeding in the direction shown.

The officer reached Dadu Maharaj’s hut; there was no one in the houseso he waited for a while. Suddenly he saw the same fellow entering thehouse holding the collected thorns and rubbish on his head. He welcomedthe officer saying that he was Dadu. The officer felt ashamed of shouting atthe renowned saintly poet because of ignorance. He apologized for hisabusive behavior. Dadu Maharaj said – “it is not your fault my child. It isthe ignorance of your prejudiced mentality, which discriminates betweenpeople on the basis of their caste or profession. Be that a laborer or a kingor anyone else, once you learn to see the spark of God existing in everybeing you will never utter a bad word against anybody; all your vices willvanish with the revelation of this light.”


There are two basic energy systems inthe physical world: heat and sound. Inperforming yajóa, these two energies, namely,the heat from yajóa’s fire and the sound of thechanting of the Gayatri and other VedicMantras, are blended together to achieve thedesired physical, psychological and spiritualbenefits.

The fumigation, vaporization andsubtlisation of specific substances in the yajóa-fire constitute a verifiable scientific method ofsublimation of matter and expansion of itscolloidal state, generates ions and energy withpositive effects in the surrounding atmospherethrough the specific sonic waves of themantras.Fumigating Substances Used in Yajóóóóóa:In order to get an idea of the various chemicalchanges that take place during the performanceof yajóa, it is essential to know the varioussubstances used and offered in the yajóa-fire.These can be broadly classified into two types:wood (samidh³), and a mixture of odoriferousand medicinal herbs (havan s³magrº)[1, 2].Wood: Wood has to be dry and free from dust,insects and worms. Wood is cut into smallpieces of varying sizes called samidh³sdepending upon the size of the altar or pit(kuñÃa) in which the yajóa is to be performed.Santalum Album (sandalwood), AquilanaMalaccensis and Valeriana Wallchii (boraxwood or agar and tagar), Cedrys Libani(cedar or deodar), Mangifera Indica (mango),Butea Frondosa (flame of the forest or pal³ïa),Aegle Marmelos (bengal quince or bilva),Ficus Religiosa (the holy fig or pºpal), FicusBengalensis (banyan or bargad), Proposis

Spicigera (sponge tree or Shami), FicusGlomerata (wild fig or g¿lar) are consideredappropriate for this purpose.

The haviÌya or havan s³magri should be prepared with a proper combination of thefollowing. Odoriferous Substances: Theseare usually saffron, musk, agar, tagar,sandalwood powder, cardamom, nutmeg,javitri and camphor; Substances withHealing properties: clarified butter (ghee),milk, fruits, lin seeds, and cereals like wheat,rice, barley, various millet, gram, peas, etc;Sweet Substances: sugar, dried dates, resin,honey, etc; Medicinal Herbs: These are usedas per the specific requirements. Somecommonly used herbs are Tinospora cordifolia(tinospora/guduchi or giloya), Bacopa Monieri(bacopa or br³hmº), Convolvulus Pluricaulis(shankh pushpi), Mesua Ferrea (cobra’ssaffron or n³gkesar), Glycyrrhiza Glabra Bois(liquoric root or mulhati), Red Sandalwood,Terminalia Bellirica (beddanut or baheÃ³), DryGinger, and Terminalia Chebula (chebulicmyrobalans or haraÃa). Different combinationsof these and/or other special herbs are usedfor the treatment of specific diseases throughyajóa-therapy.Products of Combustion:

The interpretation of the process ofcombustion in a yajóa on a scientific basis israther difficult due to the following reasons: (i)The properties of substances, which are usedhere vary; (ii) The conditions under whichcombustion takes place inside the yajóa-fireare very sensitive to the shape of the kuñÃaand the type, quantity and arrangement of woodetc; (iii) the variation in the temperature and

Some Scientific Aspects of YajóóóóóaEnvironmental Effects


thermodynamic effects is quite significant fromthe top to the bottom of the kuñÃa and it alsodepends upon the shape and size of the latter.The products of combustion depend on thefactors like –– (a) The nature of substancesused and their proportions; (b) Temperatureattained; (c) Controlled supply of air and (d)Interaction amongst the various productsformed.Distillation of Wood:

Besides the complete combustion ofthe cellulose material of wood, it is alsosubjected to distillation. This happens due tothe way samidh³s are arranged in the kuñÃa(also called yajóa kuñÃa or havan kuñÃa)2

and the levels of temperature and air supplywhich prevail in it.Vaporization of Odorous Substances:

The temperature attained by thekuñÃa varies between 250°C and 600°C,while in the actual flames it can rise as highas 1200°C to 1300°C. At their boilingpoints, the volatile constituents vaporize andtheir gaseous forms get diffused. Also, whencellulose and other carbohydrates undergocombustion, steam is formed in copiousquantities by the combination of thehydrogen of the decomposed organicmolecules with the oxygen. This is how thesubstances like thymol, eugenol, pinene,terpinol etc., are dispersed to in thesurroundings and the aroma of a yajóa canbe smelt at a considerable distance.

In addition to steam, smoke is emittedin large quantities and solid particles existing ina decomposed state offer sufficient scope forits diffusion. Thus smoke also functions as acolloidal vehicle for the spreading of volatilearomatic substances. This process depends onthe inside and surrounding temperature and onthe direction of the wind.

Combustion of Fatty Substances:The fatty substances used in yajóa

are mainly ghee and other fatty substancesof vegetable origin. Ghee helps in rapidcombustion of cellulose of wood and keepsthe fire alight. All fatty substances used arecombinations of fatty acids, which volatilizeeasily. The combustion of glycerol portiongives acetone bodies, pyruvic aldehyde andglyoxal etc. The hydrocarbons produced inthe reactions again undergo slow combustionand as a result methyl and ethyl alcohols,formaldehyde, acetaldehyde, formic acid andacetic acids are formed.

Photochemical Process:The vaporized products diffused in the

atmosphere are also subjected tophotochemical reactions in the sunlight. Theyundergo photochemical decomposition,oxidation and reduction reactions. To someextent even CO2 is also reduced toformaldehyde as follows:CO2 + H2O + 112,000 cal = HCHO + O2From an environmental angle, the reduction ofCO2caused by yajóa as explained above andthe liberation of oxygen cannot beoveremphasized. Similar kinds of other usefulreactions take place in the presence of specificradiations from the sunrays. This may beperhaps the reason it has been recommendedthat yajóa should be performed during sunlight.Inverted Pyramid Shaped Yajóa KuñÃaYajóa KuñÃaYajóa KuñÃaYajóa KuñÃaYajóa KuñÃa:

The word ‘pyramid’ means ‘the fire inthe middle’. This meaning is closely associatedwith the inexplicable energies emanating fromits center and shape. The pyramid shape iswidely known to generate and store a specialenergy field, which possesses bacteriostaticproperties. The inverted pyramid shape of theagni kuñÃa allows controlled generation and


multidirectional dissipation of energy. It actsas a generator of unusual energy fields andspreads them in its surrounding atmosphere.Apart from the pyramid shape, some otherspecial symmetric geometrical designs are alsoused according to the kind of energy fields andthe cosmic currents one wishes to generate bythe yajóa. Specific types of kuñÃas arerecommended for different kinds of yajóas.The shapes and properties of the commonagnihotra pot and some yajóa kuñÃas areillustrated in reference no. 3 cited below.Chanting of Sanskrit Mantras:

The power of sound vibrations hassince long been acknowledged in the field ofscience. With substantial amplification thesevibrations can penetrate the energy spheres atthe subtle and cosmic levels. All the alphabetsof the Sanskrit language are endowed withspecial impulsive phonetics, which send outharmonious wave patterns when pronounced.

With the advent of spectrographictechniques and instruments like the MultichannelTonograph and Retrometer, it has now becomepossible to study the sound effects of mantrasin relation to yajóa. The patterns of chantingof the mantras are so designed that theylatently contain the essence of the music or thequintessential sound of the torrent of life-sustaining energies emanating from the cosmicenergy center of the corresponding mantras.(The cosmic energy center associated with theGayatri Mantra is the Sun). The chanting ofthese mantras produces vibrations, which aresoothing to human mind and all plant and animallife. These vibrations also help in spreadingspecific energy waves in the surroundingatmosphere while the oblations are offered[3-5].Purification of Environment by YajóaYajóaYajóaYajóaYajóa:

The huge industrial complexes, rapidurbanization, deforestation, air and water

pollution, ozone-depletion, radioactive wastesetc., have disturbed and destabilized the naturalharmony of human, animal and plant life cycles.The ecological imbalance caused by thesecriminal acts of the so called ‘civilized man’has resulted in a disastrous threat, not only tothe human survival but, also to life as a wholeon our planet.

Experimental studies show that theincidences of physical ailments, sickness and/or diseases become less in the houses wherethe yajóa or agnihotra[3] is regularly performedbecause it creates a pure, hygienic, nutritionaland healing atmosphere. It renews the braincells, revitalizes the skin, purifies the blood andprevents growth of pathogenic bacteria.Agnihotra is basically a healing process. “Healthe atmosphere and the healed atmosphere willheal you”, says Dr. Madhukar Gaikwad[6].

The medicinal fumes emanating from theprocess of agnihotra have been observed byresearchers in the field of microbiology to beclearly bacteriostatic in nature, which eradicatebacteria and micro-organisms, the root causesof illness and diseases. This must be the reasonwhy the incidence of physical ailments, sicknessand diseases becomes less in the householdswhere agnihotra is regularly performed.

Purification of environment through theconstituent electrically charged particles of thesubstances fumigated in yajóa is an obviousbyproduct of this process. The observationsof some distinguished scientists (as reported inthe reference nos. [2-5]) are noteworthy in thisregard. According to Dr. Hafkine, the smokeproduced by burning the mixture of ghee andsugar kills the germs of certain diseases;inhaling it from some distance induces secretionfrom certain glands related to the windpipe thatfill our heart and mind with relaxation. “Burningsugar and its smoke has a significant effect in


purifying the atmosphere. It kills the germs ofT.B., measles, smallpox and cow-pox” –remarks Prof. Tilward. A Russian Scientistnamed Dr. Shirowich mentions that – “if cow’sghee is put into the fire, its smoke will lessenthe effect of atomic radiation to a great extent”.He also related this process to yajóa.

Particularly effective results with respectto the elimination or reduction in radiation wereachieved through yajóa’s fire and ash. Theseobservations are made by Dr. L. MatelaAnatoninhowska of Poland after using P.S.I.techniques[2].

Even without going into detailed chemicalbacteriology, it appears highly probable thatperforming yajóa leads to the purification ofair in view of the following (as reported in thereference nos. [2, 5]):Removal of Foul Odors:

As already stated, under steamvolatilization, the various volatile oils getdiffused in the surrounding atmosphere alongwith steam and smoke. Since these oils havedistinctly good smells, the foul odors areautomatically neutralized. This aroma can beeffortlessly smelt in the surroundings when yajóais performed. It is due to the diffusion ofsubstanceslike thynol, eugenol, piene, terpinol andoils of sandalwood, camphor and clove.Removal of Bacteria:As stated under products of combustion, thepartial oxidation of hydrocarbons anddecomposition of complex organic substancesproduce formaldehyde, which is a powerfulantiseptic. It is also interesting to note that thegermicidal action of formaldehyde is effectiveonly in the presence of water vapor, which isalso produced in large quantities in yajóa. Theuse of formaldehyde sprays for disinfecting ofwalls, ceilings etc., is common and such aneffect is automatically produced when yajóa

is performed. The oxidation of hydrocarbonsproduces formic acid and acetic acid, both ofwhich are good disinfectants. Use of formic acidfor preservation of fruits and that of acetic acidin preserving vinegar is a common practice.

The antiseptic and antibiotic effects ofthe smoke of yajóa have also been examinedby conducting laboratory experiments onrabbits and mice and it has been establishedthat smoke emitted in yajóa is a powerfulantibiotic. Agnihotra ash is also found to purifyand cleanse the water, making it fit fordrinking[6].Removal of Insects:There are non-bacterial parasites like flies,ringworm, dice fleas etc., which are normallydifficult to deal with since bacteriocides whichcan be used against them are also harmful toother living organisms. Such insects aregenerally immune to ordinary reagents.However they either get killed or are drivenaway when they come in contact with volatileoils like camphor, which are diffused in theenvironment during the performance of yajóa.Effects on Plants and Vegetation:

The disinfection of air is not only useful toanimal life but it also helps plant life. The aro-matic substances, which get diffused in the airthrough Agnihotra offer protection to plant lifeagainst harmful organisms. This ensures ahealthy plant growth. Agnihotra’s atmosphereand ash can be used as adjuvants in the naturalfarming methods – also known as theagnihotra farming methods. It is a holisticconcept of growing plants in pure and healthyatmosphere and balancing the ecological cyclesby performing agnihotra (yajóa) in the middleof the farm and using the yajóa-ash as a fertil-izer. Several experiments have been conductedin the East European countries on the use ofyajóa ash in soil treatment. These, too, have


shown positive effects and potential applica-tions in Agriculture[7].Role of CO2 Generated in Yajóóóóóa:

The wood and fossil burning inatmosphere is always controversial because ofthe generation of carbon monoxide and carbondioxide and a consequent increase in the ‘greenhouse’ effect. On this basis it can be arguedthat yajóa also produces CO and CO2. Itshould be noted here that the way in which thesamidh³s are burnt in yajóa is a process ofslow combustion. It is not comparable to theburning of coal in the factories or householdfire or running of steam engines etc, whereoxygen is sucked in large quantities and CO2 isemitted likewise. In the slow combustionprocess that takes place in yajóa, a smallquantity of O2 is utilized and CO2 is emitted ina quantity that poses no threat to theenvironment. In fact whatever CO2 isgeneratedis readily absorbed by the surroundingplant life and vegetation and thus the CO2 cycleis strengthened[5].

Another important fact to be notedis that CO2 produced in yajóa is not freeCO2. It is mixed with the vapors of otheraromatic oils and antiseptic products. It actsas a vehicle in transporting such products tothe surroundings.

The use of CO2 as a cerebralstimulant to assist patients suffering from lackof ventilation is a common practice in themedical field. Its use in controlling and curingmany mental disorders is also known tomedical science. Small amounts of CO2inhaled by the persons performing yajóa actas a stimulant for inhaling more and morearomatic fumes which helps in curing mentaldisorders.

Results of Some Recent Experiments:A group of scientists led by Dr. Manoj

Garg, Director, Environmental and TechnicalConsultants in association with the experts fromthe Uttar Pradesh Pollution Control Board hadconducted experiments during theAshwamedha Yajóa at Gorakhpur, U.P. Theseexperiments were set up at about 20 meterseast of the Yajóashala. The samples of 100ml each of water and air collected from thesurroundings were analyzed, using high volumeEnvirotech APM-45 and other sensitiveinstruments for testing water and air pollution.A summary of their results as reported inAkhand Jyoti, Sept. ’97 p.22, (ref no. [1]),showed an average reduction by 75% in thelevel of Sulphur Dioxide and about 10% inNitrus Oxide; and Over 70% reduction inbacteria in water samples in the surroundingarea. Several medicinal minerals were presentin the ash (bhasma) of yajóa. The averagelevel of carbon monoxide was found reducedfrom 117 p.p.m. to 0 in some of the experimentsconducted on domestic yajóas at IIT Bombay(unpublished results); There are some moreongoing experiments on recording different gaslevels and respirable particles are currentlyongoing, being conducted by some visitingscientists at Brahm Varchas Research Centerof Gayatri Teerth, Shantikunj, Hardwar. Yajóa, thus, appears to be a promisingscientific, cost effective, eco-friendly methodto counter the ever-increasing deadly pollutionof the environment and purify and enrich theenvironment with healthy ingredients. May theenvironmental scientists and the experts of theVedic Science of Yajóa come together toenable its global expansion. The Dev SanskritiVishwavidyalaya at Shantikunj, Hardwar isventuring to be a pacesetter in this regard.


REFERENCES:1. Selected Articles from Akhand Jyoti (Aug.‘84, July & Aug. ‘92, March ’93, Sept. ’97).Publisher, Akhand Jyoti Sansthan, Mathura.2. Fumigating Substances used in Yajóa ––article published in the proceedings of theAshwamedha Yajóa held in Montreal, Canada(26 to 28 July, 1996).3. “The Integral Science of Yagna”. BookPublished in 1998 by Yug Nirman Yojna,Mathura.4. Yajóa’s Scientific Interpretation – articlepublished in the proceedings of AshwamedhaYajóa held in Montreal, Canada (26 to 28 July,1996).5. “Does Yagna Add to the PrevalentPollution?” –– article published in theproceedings of Ashwamedha Yagna held inMontreal, Canada (26 to 28 July, 1996).6. “Agnihotra: The Message of Time” –Paper by Dr. Madhukar P. Gaikwad.

(Presented in the National Symposium onUnification of Modern and Ancient Sciences,held in Andheri, Mumbai on April 30, 1995).7. Personal Communication with Dr. VasantRao Paranjape (www.theromoline.com)Notes: 1. Sublimation (in chemistry): The process bywhich a solid is converted, on heating directly,into a gas, without going through a liquid state.Only a small number of solids sublime; e.g.carbon dioxide, CO2 and Iodine, I2. Some solidsthat do melt to form a liquid still evaporate quiterapidly if kept below their melting-points; e.g.Iodine and sulphur. This is also sublimation, andcan be used as a method of purification.2. KuñÃa (Agni-KuñÃa or yajóa-kuñÃa): Thepit or small metallic vessel of a special designfor yagy³gni.3. Agnihotra (Havans or homa®): Small-scaleyagya that could be performed every-day athome.

TRUE PILGRIMAGE

Shravankumar’s parents were blind. Because of this disability theywere unable to go for pilgrimage on their own. In view of their earnestdesire for pilgrimage, young Shravankumar thought of taking them todifferent tirthas, but he had a doubt; “What purpose would it serve, whenyou will not be able to have the holy devadevadevadevadeva-----darïanasdarïanasdarïanasdarïanasdarïanas (sight of the sacredshrines and idols)?”, he asked them. Then his father explained to him themeaning of pilgrimage. He told him that the merit of pilgrimage is notconfined to devadevadevadevadeva-----darïanasdarïanasdarïanasdarïanasdarïanas. Tirthas carry the spiritual vibrations of thegreat yogis and siddhas who had founded them; devotional practices at suchplaces bring enormous spiritual benefits; one also gets the opportunity toattend the discourses of saints there. Physical vision (eyesight) is notnecessary for these major gains of pilgrimage. This way, instead of wastingour time idly at home we will certainly be able to do something meaningfuland worthwhile through pilgrimage.”


According to the science of yoga, thehuman body is made up of five basic elements– the Panca Tatvas1. The five fingers of thehand are regarded as representative symbolsof these vital elements in the body. Specificfolds, mutual positioning or postures – calledmudr³s – of the fingers in one or both handswere discovered by the Vedic scientists of yogafor maintaining the natural order and healthydistribution of the panca tatvas. Anydisturbance, disorder or deficiency in theseelements or the consequent disease orimbalance could be rectified and cured byappropriate practice of suitable mudr³s.Regular practice of these mudr³s is affirmedby the experts as an excellent method ofensuring a radiantly healthy and vigorous life.

The thumb corresponds to the sourceof balancing the flow of agni tatva. The v³yutatva is controlled by the fourth (or the index)finger. The role of the middle finger in themudr³s is for regulating the ³kaÌa tatva in thebody. The keys of regulating the p•athvº andthe jala tatvas lie in the ring finger and the littlefinger respectively. Harmonious proportion ofthese elements helps in natural maintenance ofa vigorous body and a happy mind.

It is really remarkable of humanintelligence that it could understand the internalsystem of the body and its relation with Natureso deeply and create the natural science ofhealth. Naturopathy, Panchakarma,Ayurvedic medication by ras-bhasm andHerbal medicines, Reiki, Pranic Healing,Aroma Therapy, Magnetotherapy, Yagyopathy,Allopathy, Homeopathy, Biochemistry, etc areall manifestations of this spiritual scientific

acumen of human psyche. The methods oftreatment under each of these systems ofhealthcare indirectly attempt in correcting thedeficiencies or disorders of the five vitalelements, because an imbalance in their naturalharmony is the root cause of bodily and mentalills.

The science of healthcare by mudr³sis a branch of “Hathayoga”. The practices ofHathayoga for health focus at regulating thenatural flow of vital energy. Any obstruction orirregularity in its flow is believed to be theprincipal cause of disease. This could betriggered by any disorder in the level or activityof one or more of the panca tatvas. Differentkinds of mudr³s help eliminating suchimbalances by inducing specific kinds ofbioelectrical currents pertaining to specifictatvas.

Many types of mudr³s of the bodyare taught and practiced under Hathayoga.Here, we shall describe only those that areformed by fingers and are effective in healthcare in a natural way by direct impact on thelevel and intensity of the panca tatvas.(1) Pr³ña Mudr³Pr³ña Mudr³Pr³ña Mudr³Pr³ña Mudr³Pr³ña Mudr³: This is recommendedfor overall good health. As the name suggests,this mudr³ helps optimal flow of the pr³ña(vital energy) in the body. Practicing this mudr³energizes and activates every cell of the bodyand thus helps in regulating the biochemical andphysiological processes and inducesyouthfulness and alacrity .This mudr³ enhances vitality and immunesystem of the body. It invigorates the defensemechanism of the body and thus increases itscapacity to fight against dreaded diseases. Its

Some Yoga Mudr³³³³³s for Balancing the Five Vital Elements


regular practice is found quite effective inrecovery against thyroid problems and severalkinds of cancer. More the patient practices it,the greater would be the benefits.

Fig1As shown in Figure 1 here, this mudr³

is formed by joining the thumb, the little andthe ring fingers so that these three would gentlyand constantly touch each other while themiddle and the fourth fingers are kept apart ina stretched position. The hands could be keptin vertical or horizontal position as perconvenience. Instant effect of the pr³ñamudr³ is felt in the form of energetic vibrationsin the closed eyes, while keeping one or boththe hands in this posture. This mudr³ dealswith harmonic compounding of the jala,p•athvº and agni tatvas.(2) Jó³na Mudr³Jó³na Mudr³Jó³na Mudr³Jó³na Mudr³Jó³na Mudr³: This mudr³ is useful forenhancing mental capabilities. Its regularpractice over a substantial stretch of time helpsin sharpening the memory, mentalconcentration and thinking process and inincreasing the grasping/learning capacities.Several types of mental disorders are preventedand cured by consistent practice of this mudr³.It is beneficial for those suffering from insomnia.Short-tempered and impatient people can alsoget soothing improvement in their nature bypracticing this mudr³.

The Sanskrit word “jó³na” meanspure knowledge. It is linked with sagacity andenlightened wisdom. That, which enables us

discriminate between the right and the wrongand which shows us the light of truth, is “jó³na”.Great spiritual endeavors (s³dhan³2) arerequired for attainment of jó³na. The jó³namudra pertains to the yoga practices for sucha s³dhan³2. Lord Buddha’s idols and picturesoften depict his hands in this mudr³.

Practice of this mudr³ smoothlyincreases the flow of blood-supply andcirculation in the brain to help energize theneurons for instant action. This is how the jó³namudr³ helps in curing many of the brain relatedproblems.

Fig. 2Only two fingers are used in this mudr³; namely,the tip of the index finger and the top of thethumb are mutually touched. The other threefingers are kept apart in a straight position (seeFigure 2). Its instant effect is felt as slowrelaxation of mind; retaining it for long inducesa soothing sleep-like effect. If one keeps oneor both the hands in this mudr³ while lying onthe bed, he often goes to sleep. This mudr³effectuates a balancing commingling of the agniand the v³yu tatvas.(3) Dhy³na Mudr³Dhy³na Mudr³Dhy³na Mudr³Dhy³na Mudr³Dhy³na Mudr³: This mudr³, as the wordindicates, is helpful in conditioning the mind formeditation. Keeping the hands stable in thismudr³ for sometime generates a state of peacein the mind. Regular and consistent practice forincreasing the duration gradually releases thetensions, stresses and confusions that keep the


mind in perpetual turmoil. The calming comfortone feels in this mudr³ can be likened to whatone would feel when he goes beneath thecooling shade of a huge tree after a tiring walkunder the blazing hot sun. Quietude andrelaxation of the mind are essential formeditation. The dhy³na mudr³ serves thispreconditioning purpose. Therefore, thoseengaged in spiritual practice of meditation(dhy³na s³dhan³) are often seen in thismudr³. This mudr³ induces relaxation in theentire body and thus freshens up its every organand limb. That is why one feels infused withvibrant energy and enthusiasm after sitting inthis mudr³ even for fifteen to thirty minutes.This mudr³ should be practiced while sitting,preferably in sukh³san³ (i.e. sitting with erectspinal cord with legs rolled round). For this,both the hands are kept on the lap – palm ofthe right hand is kept open above the palm ofthe left as shown in Figure 3. In a healthy stateof mind and body, one can instantly feel therelaxing effect of this posture.

Fig. 3If one can thus keep the mind calm, the practiceof this mudr³ can gradually lead to the trance-like state of – total relaxation of the nervoussystem, free of any movements of thoughts.This mudr³ harmonizes the flow of the pancatatvas.(4) Var¿ña Mudr³Var¿ña Mudr³Var¿ña Mudr³Var¿ña Mudr³Var¿ña Mudr³: This mudr³ is quiteuseful as a remedy for several disorders of the

liver. It is also found effective in removingblood related problems. Var¿ña implies thejala tatva. All the health problems caused bythe deficiency of water are controlled andremoved by regular practice of this mudr³.Water constitutes about eighty-five percent ofour body. Reduction in this level disturbs thebody functions. Stiffness in the body ordisorder in blood properties often occur whenthere is a deficiency of water (jala tatva) oran imbalance in its proportion with agni tatva.Such ailments, including those of the excess ofagni tatva, are gradually cured by the practiceof var¿ña mudr³.

This mudr³ is very simple (see Figure4). The top ends of the thumb and the littlefinger are to be touched while keeping the otherthree fingers straight. A balance of agni andjala tatvas is achieved by practicing thismudr³.

Fig. 4

(5) LingLingLingLingLing Mudr³Mudr³Mudr³Mudr³Mudr³: Weakness of chestand associated diseases are cured by thepractice of this mudr³ over an extended periodof time. Keeping the hands folded in thisposture generates an energy current, whichwarms up the body. People are often seenputting their hands in this position in winter.Chronic patients of cough and cold can benefita lot from its regular practice for thirty to fiftyminutes a day. Regular practice of this mudr³is an excellent antidote against diseases causedby cough or other chest ailments.


According to the natural constitutiontheory of the ancient Indian system of medicine,the excess of jala tatva or reduction in agnitatva as compared to its balanced proportionwith jala results in cold, cough, running nose,chest congestion etc. Balancing the two innatural order is the best cure for such disorders;it also prevents further complications – e.g.asthma. The ling mudr³ restores this balance.

Fig. 5Figure 5 illustrates this mudr³. Both the

hands are used here. First the palms are touchedface-to-face then the four fingers of one areinterlocked with those of the other to form afirm support around the palms in such a waythat the thumb of both the hands stand straightand touch each other completely. As describedearlier, the thumb is supposed to be the sourceof the flow of agni tatva in the body. Both thethumbs press each other in the ling mudr³. Thispressure triggers a flow of agni tatva to establishthe desired balance with the jala tatva; thepositioning of the other fingers maintains thenecessary consistency of this process.(6)S¿rya Mudr³S¿rya Mudr³S¿rya Mudr³S¿rya Mudr³S¿rya Mudr³: Practice of this mudr³removes lethargy and dullness and, instead,induces alacrity and activity. The sun (s¿rya)symbolizes brilliance and energy. In its absencethere is night when every creature feels tired,fatigued and sleepy. Sunrise infuses new life,energy and alertness in everyone; tiny insect,birds and humans, every one becomes active intheir daily routines. The rise and setting of the

sun, in a way control the sleep and theawakening of the entire world.

Similar effects of educing alertnessand energy are experienced by practicing thes¿rya mudr³. It eliminates all fatigue,heaviness and laziness in few minutes. Theexperts of the science of mudr³s claim thatregular and long-term practice of this mudr³awakens supernormal powers hidden in thehuman psyche.

Fig.6The ring finger and the thumb are used

in this mudr³ (Figure 6). The ring finger isfolded down to touch the root of the thumband the top portion of the thumb is made totouch its middle portion. The other fingers arekept in a comfortably straight position. Theagni and the p•athvº tatvas are mutuallyharmonized in this mudr³.(7) V³yu Mudr³V³yu Mudr³V³yu Mudr³V³yu Mudr³V³yu Mudr³: The ancient Indian scienceof Healing (Ayurveda) refers to the disorderscaused by gases or air pressures in andaround the veins, arteries etc, as – v³taailments. Joint pain, arthritis, rheumatism, etcare common examples of such disorders. Thev³y¿ mudr³ helps control and cure the v³taailments. The optimum time of practicing it ata stretch and the overall duration woulddepend upon the stage and type of theailments. It is also efficacious in recovery fromparalysis attacks. Best results are obtained ifthis mudr³ and the pr³ña mudr³ arepracticed together, one after the other. Thismudr³ is generally effective in alleviating


toothache, headache, stomachache, etc. As incase of the other mudr³s, its practice byhealthy people is an excellent preventivemeasure against all v³ta related problems.

Fig. 7This mudr³ is similar to the s¿rya mudr³except that the index finger is used in place ofthe ring finger in this mudr³. The index fingeris folded to touch and gently press the root ofthe thumb and then the top portion of the thumbis made to touch the middle part of the fingerin such a way that it also puts some pressureon the latter ( as shown in Figure 7). This mudr³regulates the mutual proportion andcombination of agni and v³yu tatvas.(8) P—athvº Mudr³P—athvº Mudr³P—athvº Mudr³P—athvº Mudr³P—athvº Mudr³: Deficiency ofminerals and vitamins causes weakness in thebody. Although externally one may look healthyand strong, his body gets weak and ‘hollow’from inside. Even a little exertion tires him. Thep—athvº mudr³ is especially recommended forsuch persons.

The practice of this mudr³ removesthe fatigue and strengthens the weak or tiredorgans of the body. The body begins to feelenergized from inside. The energy of the bodynaturally strengthens and enthuses the mind,which was earlier dull and irritated because ofthe constant weakness of the body. A happymood helps in cheering up and broadening theattitude and focusing the mind. Narrow-mindedness and prejudices are significantlyreduced by the practice of this mudr³. The

tip of the ring finger is kept perpendicularly onthe tip of the thumb in this mudr³ (see Figure8) to induce gentle pressure. It restores mutualbalance of the agni and the p—athvº tatvas.

Fig. 8In general, the effects of a mudr³ are evidentif it is practiced with both the hands for at leastabout forty-five minutes every day. If this isnot feasible to continue with a mudr³ for solong at a stretch, it could be practiced in twoinstallments – for thirty minutes and fifteenminutes at suitable timings during the day.The mudr³s are yogic postures to restore ormaintain the orderly balance of the pancatatvas. These increase the vigour andpotentials of the body and the mind. Theconcentration, clarity and calmness induced bytheir practice helps in disciplining andconditioning the mind for spiritual pursuits. Itis indeed in our hands to benefit from thesefree gifts of nature and the science of yoga.Notes:1. Panca Tatvas: The five basic elements ofthe gross manifestation of Nature. Namely, p—athvº (solid matter on or inside the earth), jala(water, liquids and fluids), v³yu (air, gaseousstates), agni (source of fire and energy) and³k³ïa (the subliminal etheric expansion).2. S³dhan³: Devout spiritual endeavor aimedat inner refinement and self-realisation.


The most interesting and challengingtopics of research in the recent times have beenfocusing on the mysteries of human body. Apartfrom the scientists and researchers of themodern age, the ancient sages and seers haddelved even deeper into the marvels andintricate workings of the inner realms of theliving human organism.

The modern age cutting edge biologicalresearches have successfully made it possibleto decode the human DNA sequence.However, despite the dedicated efforts of thegeneticists, biophysicists, biochemists, andother researchers of the biomedical sciences,and despite the successful experiments oncloning genes and organisms and the synthesisof some biomolecules in the laboratories, themystery of the origin and ultimate end of liferemains unresolved. No theory of evolutionhas yet been able to scientifically elucidate theorigin and manifestation of consciousness inliving organisms or capture the moments oftransition between life and death.

The essence of what the Upanishadicseers describe about the living system impliesthat the structure and functions of the humanorganism have not evolved in stages, as claimedby Charles Darwin’s theory of evolution.Rather, this highly evolved system has alwaysexisted as a perfect creation of the Almighty.For instance, a hymn in the “Ishopanishad” citesthat the entireness of Brahm³ – the SupremeCreator of the universe – is immanent in hisinfinite creation. Everything existing in theuniverse therefore is as complete and vast (inits subliminal world) as the cosmic expansion.The following mantra in the

“Chhandogyopanishad” proclaims theunderlying unity of all phenomena in the ultimatesource and substance of creation- the ³tm³.Satya eÌoañi maitd³yatymidam sarvam|Tatsayem sa ³tm³ tatvamasi Ïvetaketo ||Meaning: The spirit is the only and the ultimatesource of all phenomena that exist in thisuniverse. The spirit is the Absolute Truth and‘Oh! Svetaketu (addressing to the disciple), youare nothing but that eternal spirit.’

The ancient Indian scriptures also throwlight upon the fundamental principles for thephysical manifestation of consciousness. Ahuman being is described here as – “A superbindividual concretization of the subtle dynamicimpulses that perpetually flow in the limitlessexpansion of the cosmos”. The principle ofunderlying unity of the subtle structures of thecosmos and the microcosm of a humanorganism, and the eternal conjugation betweenthe vital powers and energy currents within andbeyond the living system of the human body,provide a scientific basis of the subliminalexistence of the universe in the latter.

What is known or perceivable aboutthe structure and function of the human body(including the brain) itself is so astounding thatthere remains little doubt about the validity ofabove assertions. A complex, subliminal andlimitless ocean of electromagnetic waves,neurochemicals, and vital energy indwells in thisvisibly small but functionally omnipotent system.

Noting that the Indian Philosophy andScience of Spirituality and Life had focused onthe conscious as well as the material existenceof Nature, a fresh look at the inherent importof the scriptural texts in the light of the new

The Miraculous and Mysterious Dimensions of Consciousness–Force Hidden In the Human Organism


scientific discoveries might be useful indeciphering the mysterious realms operatingwithin the living human organisms. The authenticdescriptions and implications of the Upanishadtexts may be regarded as theorems orconjectures for this purpose requiring theoreticaland experimental research according to presentday scientific methodology to prove, resolve,or verify the truth of their insights.

The eleventh mantra of the“Ishopanishad” says – “One who learns fromthe known (perceivable) as well as the unknown(subliminal), transcends the knowledge of deathand eternity”. This indeed gives an importantclue in the present context indicating that theintegration of the material based modernscientific research with the science of spiritualityand the subliminal world of consciousnesswould indeed offer in-depth andcomprehensive understanding of the astonishingworld of conscious energy process operatinginside the deeper levels of human organism.

In continuation of the advancingresearch on human genes, neuropeptides andother biochemicals, the molecular biologists,neuroscientists and biophysicists have alsodiscovered some macromolecules responsiblefor bioelectrical functioning in the human body.It is found that a powerful electrostatic fieldexists in almost every tissue of our body. Theseelectrical fields activate the neurons in the brainunder the energized control of small amountsof certain neurotransmitters and these also affectthe cell membrane potentials and hence theinter-cellular communication in other parts ofthe body.

Because of the enormous bioelectricalprocessing in it, our body functions like a dipolemagnet whose north pole resides in the centralcore of the brain and the south pole in thebottom center of the genitals. Scientific

observations show that its polarization processis similar to that of the earth and that thispolarization begins at the level of a zygote itself.The meiotic process of chromosome synthesisand distribution in gametes occurs after thispolarization.

An electro-sensitive micron image ofeven a child’s body shows dense halo of lightnear the brain and the genitals. The locationsof the north and the south poles of the grandbioelectrical magnet of the human body matchrespectively with those of the sahastr³ra(extrasensory center in the reticular activatingsystem) and the m¿l³dh³ra (extrasensorycenter beneath the lowermost end of the spinalcolumn). These subtle energy centers arereferred in the yoga-scriptures in the contextof the galaxy of vital electric and spiritualpowers hidden in the KuñÃalinº1. These twoextrasensory centers respectively are said tobe the subliminal inlets and outlets or the two‘channels’ for the continuous flow of cosmicenergy, vital currents and bioelectricalcommunication in the body’s micro-universe.

Dr. Harold Saxton Burr (b1889-d1973), a distinguished scientist at the YaleMedical School had carried out extensive workon the bioelectrical roots of life-energy. In hisbook entitled “The Field of Life” (John Wiley,1972) he remarks that the high magnitude ofthe (bio) electrical potentials between the twopoles of a tiny zygote is indeed astounding. This(bio) electromagnetic property naturally has acrucial role in enabling multi-cellulardevelopment of this single cell into themarvelous human body. In fact, as Dr. Burrdescribes, sperm itself is a dipole in which theupper pole carrying the nucleus is the center ofinformation and the lower pole, the tail, containselectrical energy for transmitting thisinformation. These poles are functionally active


in the DNA and RNA of the cells in theoffspring.

The continuous and controlled flow ofelectrical currents between the involved cellulardipoles plays vital role in embryogenesis andcomplete development of the body. Accordingto Dr. Jean Mark (Science, issue no. 1, 1981)electrophoresis is fundamental to variouscellular processes occurring inside a living body.The balanced circulation and optimal activitiesof the Red Blood Corpuscles (RBC) and theWhite Blood Corpuscles (WBC) also rely onthe ionic secretions through the membranes ofthese cells.

Significant work in the areas of electro-physiology is reported on the cardiacpacemaker and the conducting tissues, whichcontrol the pumping action of the heart andhence the healthy blood circulation.Electrophysiological phenomena have alsobeen studied microscopically in the spinal cord(around the suÌumn³ n³Ãº) and the connectingsympathetic and parasympathetic ganglions.Transport of calcium ions across the cellmembrane is important in the bioelectrical andbiomagnetic properties of the cells and hencein the active transport across the cell-membraneand for intercellular communication too.

The terrestrial magnetic lines of forceenter through the Geo North Pole and exit fromthe Geo South Pole. The reception andtransmission (or dissipation) of cosmic raysalso is most intensive at these poles. Theelectrically charged ultra fast solar rays arealways concentrated and focused at thereceiving center (North Pole) and are mostdispersed at the exit center (South Pole). TheSouth Pole works as the exit door for thedissipation of excessive heat, global pollution,unabsorbed radiation, etc. This natural flow ofenergy from the north to South Pole becomes

possible because of polarization. Thepolarization in the human body is equallyimportant for the bioelectrical, physiological andbiochemical processing. The vital charging andevolution of energy fields around the two polesof the body’s magnet emit specific aura that isbrighter and intense around the upper pole.

The spinal cord is the connectingchannel of bioelectrical power transmissionfrom the brain to the central nervous systemand to all the sensory organs in fractions of asecond. The spinal cord is made up of collagentissues constituted by a compact assembly ofthese stable protein molecules. The upper endof this cord (covering the bundles of nerves) ispositively charged and the lower end isnegatively charged. In terms of tissue structure,this cord forms a coiled cluster at the lowerend and spreads at the upper end as an ellipticalsurface in the reticular activating system of thebrain. This core is the central repository orpowerhouse of immense (bio) electricity, partof which is also used in the bodily activities fromcellular to organ levels. Most of this storageremains subliminal. Further, due to thecontinuous flow of positive and negativecurrents and mutual reactions and consumptionof ionic concentration in the varieties ofprocesses going on simultaneously in the sensoryoperations, electrophysiological, metabolic, andmotor activities, etc, it is difficult to measurethe charge of this power field byelectroencephalograph (EEG). The EEG canrecord only about 13% of the bioelectricalactivities of the brain on an average.

As described earlier, the reticularactivating system, the central region of thepineal, pituitary and the hypothalamus in thebrain are given immense importance in theyoga-scriptures. The associated vital and latentenergy domains and extrasensory power


centers are referred here as thebrahmarandhra and the sahastr³ra. Thesahastr³ra being the ‘north (upper) pole’ ofthe body’s magnet receives cosmic signals andsubliminal transmissions.

Yoga s³dhan³s of successiverefinement, activation and control ofsahastr³ra bestow the potentials of attractingand absorbing the desired supernormalenergies and impulses of cosmic consciousnessthrough this extrasensory center. The necessarydisposal of the vices (of the body and mind)and pernicious effects become possible throughthe m¿l³dh³ra cakra (the south pole of thebody’s magnet). The quality and intensity ofthe cosmic energy received by the upper end(the brahmrandhara and sahastr³ra) of thedipole (bio) magnet of the spinal cord dependsupon the mental enlightenment and spiritualelevation of the yogi.

As mentioned earlier, the cosmicradiations are received by the geo-north poleon the earth; and the untoward effects, and theexcess or wastage after the consumption of thedesired energy is discarded through the geo-south pole. This process is similar to thesubliminal process of the attraction andabsorption of cosmic signals (of the eternalpr³ña indwelling the cosmos) by thesahastr³ra and disposal (after necessaryconsumption by the extrasensory centers alongthe endocrine column) through the m¿l³dh³ra.In the context of kuñÃalinº s³dhan³s the yoga-scriptures liken the m¿l³dh³ra to a deep pondand the sahastr³ra to the majestic Himalayanpeak of the Kailash mountain. Thesynchronicity and vital linkage of these twocakras (extrasensory centers) is realizedthrough the electrification of kuñÃalinº andresults in ultimate bliss. The individual self, the

soul, unites with its eternal origin – (God) andattains self-realization.

The active level of spiritual charge inthe sahastr³ra determines the intensity andglow of the aura around one’s face (especiallythe head). The mythological depiction of brighthalo around the faces of the idols of deities ordivine characters symbolizes this fact. The twovolumes on “Psychic Discoveries behind IronCurtain” by Sheila Ostrander and LynnSchneider (published by Bantam Books, NewYork in 1970s) mention a great deal about theaura of vital energy around living beings. Atechnique called Kirilian photography is saidto have made it possible to photograph andanalyze the aura as clearly as the polar spectrumat the terrestrial North Pole. Dr. Narendran, aneurologist at the Madras Medical College isreported to have recorded the halos of ‘light’(vital energy zones) around different parts ofthe body including the fingers.

The Kirilian technique of sensing andrecording of micro-ionic energy domains hasbeen a remarkable scientific breakthroughtowards the development of Thermographs andElectromagnetographs in the second half of the20th century.

According to Dr. Narendran, theintensity of the aura increases with vital energy.It exists in plants, trees and even in the inanimatematter but it is difficult to photograph it due toits low intensity. A high voltage projectionrecording with the help of a modified design ofDr. Kilner Walter’s instrument (invented in1949) is used for recording the aura aroundhuman beings.

Researchers in this field opine that themeasurement of aura and the analysis of itsspectra would be useful in understanding themental state of patients and would therefore


provide better means for the diagnosis andmanagement of psychosomatic disorders.Some of them express the view that theknowledge about this rather new field of bio-energy was available since ages but was largelyhidden due to misinterpretation of the scripturaltexts and unscientific practices like those ofhypnotism, holography, etc.

Dr. Kilner had shown, using a dicyanin screen, that the distribution of ions around ourbody is affected by the number of dead cellsbeing disposed off through the skin and thatthe extent and rate of decay is associated withthe level of our vital energy. The aura issupposed to be formed in the intense ioniczones around the body. Hence a relationbetween the appearance of an aura and vitalenergy exists. He mentions in his book “HumanAtmosphere” that the charged particles in theaura remain invisible due to their nano-structureand dispersed distribution. The glow of the auraaround most people therefore remains dim ordull. However, people with supernaturalpowers and elevated spiritual energy canvisualize and measure the aura around anybody.

The scientific methods of recordingand analyzing the aura around the humanbody, and the scriptural reviews on theorigin and knowledge of the subliminalfields of vital energy and the spiritual forceassociated with its glow, are discussed indetail in volume 17 of “The CompleteWorks of Pandi t . Shriram SharmaAcahrya”. The present discussion givesonly a glimpse of some related aspects ofthe astounding living organism of thehuman body that have been deciphered inthe modern laboratories. The subliminalworld living inside the human beings is farmore vast and mysterious than theperceivable world around it . The

s¿kïmºkaraña s³dhan³ – supreme spiritualendeavor of sublimation of the life force – isa consistent and phased process of therealization, expansion, transmutation andunification of the individual consciousnesswith the supreme cosmic consciousness. As scientific research proceeds withdiscovering the subtler realms of life andconsciousness in the human body, newerdimensions of supernatural powers wouldbegin to unfold in this natural system. Theprinciples and attainments of s¿kïmºkarañawould also then become more explicit andconvincing and will inspire a greater numberof people to undertake and benefit from themarvelous results of spiritual s³dhan³s. Integration of science and spiritualitywould help in unveiling the subtle mechanismand depth of the universe of life in our body.This would also lead to an integrated scientificvision of the superiority of the power ofconsciousness over all other powers in thephysical world and thus enhance our faith inits omnipotent eternal origin. This elevatedreverence for its Supreme Creator shouldalso educe our faith in the dignity of humanlife and humanity.

Notes and References:1. KunÃalinº:(also known as the gigantic‘serpentine fire’ in the science of “Tantra”)symbolizes the sublime source of absolute life-force, vital spiritual energy and the latentreservoir of supernatural powers. It is alsoregarded to be the governing power of m³y³.This limitless force normally remains hidden anddormant and could be stimulated and elevatedthrough arduous s³dhan³s of KuñÃalinº-Yoga.2. “Pr³ña Ïakti – Eka Divya Vibh¿ti” (Hinditext): Vol. 17 of “Pt. Sriram Sharma AcharyaVangmaya”.


Truthfulness is the ninth of the tenattributes of ‘dharma’. Normally, this attributeis linked with the faculty of speech; i.e. tostrictly speak what one has seen, heard orunderstood. This could do as a broad generaldefinition. But it does not capture the essenceof truthfulness which can only be defined asupholding the intrinsic core of righteousness. Ifthe objective is noble then circumstances maywarrant deliberate deviation from the literaldefinition. For, instance, if a patient is strugglingagainst an apparently incurable ailment, wordsof encouragement and hope, strengthening hiswillpower and thereby increasing his chancesof survival would better serve the spirit of truththan literally and heartlessly repeating themedical verdict. Such truthfulness is worse thanan outright lie. Similarly, if there is estrangementbetween two closely related parties or persons,each feeling uncompromisingly righteous, theends of truth will be better served by acting asa bridge through highlighting even in anexaggerated way the brighter sides of bothsides and work towards reconciliation ratherthan widening the gulf through so-called plainspeaking.

Time was when open confession ofone’s faults and demerits was not looked downupon; rather one’s innocence and naiveteinvited indulgence and forgiveness. But nowthe situation has completely changed.Revelation of private secrets is now a matterof ridicule by the people who take sadisticpleasure in broadcasting a person’svulnerabilities and in soiling his good name andprestige.

Many instances can be cited when anewly married bride was led to confide in her

TRUTH ALONE WILL TRIUMPHspouse about her past mistakes and then,instead of promised love and forgiveness, ahighly vindictive attitude was adopted therebymaking her life a veritable hell. The right thingto do is to keep completely mum aboutincidents of the past whose revelation is likelyto create problems and misery. Truthfulness isconsidered a sign of nobility. A match betweenword and deed is indeed a virtue, and suchqualities should be routinely practiced in dailyactivities. However, it is not falsehood to keepquiet about matters of the past whoseuncovering is likely to raise a storm. Very oftensilence amounts to truthfulness in suchcircumstances. The story goes that a cow escapedfrom the clutches of a butcher and was grazingby the side of the river behind an ‘ashram’. Thebutcher, in her pursuit came in front of theashram and inquired from the sage about thecow’s whereabouts. The sage repliedphilosophically, “That which has seen speaksnot, that which speaks has seen not.” He was,of course, referring to the difference betweenthe faculties of sight (eyes) and the speech(tongue). The butcher could not follow thissymbolic language and returned disappointed.The cow was thus saved by this enigmatic truththus prevented a big tragedy. Personnel of the armed forces andintelligence agencies have strict instructions togather information from others but not to divulgefacts about themselves. This appears to be aclear encouragement to falsehood. But behindit is the exalted aim of national security andcrime investigation. Hence, in such casesrecourse to apparent lies can in no way beconsidered unbecoming or demeaning.


Dharmaraj Yudhishthira, while confirm-ing the death of Ashwathama, simply added ina low tone, “naro v³ kunjro v³”either a manof this name or an elephant. Many an elephanthad died in the Mahabharat war. Yudhisthir in-stead of clarifying the position took recourseto a half truth. Even Lord Krishna, sensing thatArjun might have to die instead of Jayadratha,created the mirage of a sunset with the help ofhis Sudarshan Chakra. Thus, Arjunas life wassaved and instead Arjun was able to killJayadrath to fulfill his vow. The seemingly de-ceptive trick played by Krishna served thecause of truth by serving the life of the greateswarrior of the age fighting against the forces ofevil.

All these epochal episodes are notmeant to encourage falsehood, nor to paint truthas impractical. Honesty and truthfulness areindeed the basic moral and ethical values to bepracticed in our lives. We must not indulge inadulteration, or profiteering; must use correctweights and measures, and have transparentbook keeping. But by the same token, it is notat all necessary to play Harishchandra beforea thief or a ‘thug’, reveal to him details of one’smoney and valuables and thus facilitate andencourage theft and dacoity.

One ought to practice truthfulness andhonesty in daily conduct. The less wheeling-dealing one resorts to, the clearer is theconscience, and less the chances of physicaland mental disorders. Words of such a nobleperson carry spontaneous credibility.

Having said all this, it should be bornein mind that needless publicity of facts as thatlead to harmful consequences for individualsand the society should be avoided. There aremany occasions in life when silence is golden;it saves one from indulging in gossip, lies,twisting of facts, etc. which lead to mental

pollution, turmoil and tension.The modern age abounds in persons

of perverted nature who first contrive to beprivy to a person’s secrets and use theinformation so gained to denigrate the poorfellow in public. The great number of suchinstances has led tothe adage that it is wise tospeak less, speak sweet and speak for thegood. This gives the essence of practicaltruthfulness. Needless divulging of facts to alland sundry invariably harms the interests ofmany who tend to become foes. It is noble toadhere to truth, but it should be compatiblewith upholding of societal harmony and order,and personal dignity and peace of mind.

Truth always triumphs. This dictum canalso be applied in favour of the exploited.Injustice is said to be like a paper tiger. Theinherent rights of man are founded upon truth,justice and natural order. Hence, howeverpowerful the exploiters be, they are bound tobite the dust one day. Similarly, malpractices,superstitions and meaningless rituals are allmanifestations of falsehood. These castles inthe air draw sustenance from an appeal to blendtraditions and would crumble with one push.

Inner and outer activities to cleanse thepsyche and to uplift public consciousness arepart of practice of truth. Vices, such as takingintoxicants, have taken firm roots in society andare sucking its life blood like leeches. Themoment darkness of ignorance is removed,these vices and malpractices would also ceaseto exist. The soul is synonymous with Truth.Efforts to preserve its purity and dignity arealso facets of truth. Truth also implies that socialjustice and brotherhood of man be established.To fight against the stubborn resistance to Truthby forces of evil is an action inspired by Truth-consciousness: an attribute of Divinity.


True greatness (as opposed to worldlybigness) can be attained by vigilantly pursuinghigh ideals. Once we are able to awaken ourInner Being and mould our lives in the light ofinspirations coming from within, it is possibleto attain greatness of the spirit even while livingordinary lives in the worldly sense. The basichurdle in the way of attaining spiritualawakening is our false sense of identity – TheEgo.

Ego can be dissolved through DivineGrace only; and hence the importance of con-stant remembrance, prayer and contemplationof God for true aspirants of the Divine . Cul-tivation of values like faith, compassion, loveis essential in S³dhan³. But the love for Godis the highest of all virtues.It is also called de-votion, which is of greatest help in the realiza-tion of God. This has been the experience ofall saints and seers of all ages and cultures.. Infact, some embodied medium is required toaugment the practice of devotion. Normally,the practice of augmenting greatness throughthe medium of devotion to God starts withdevotion to Guru (spiritual guide). Therefore,in our religion and culture, Up³san³ (worshipby sitting nearby) has been considered the firstand compulsory step in spiritual S³dhan³.

Among the various means of progressand upliftment, Sw³dhy³ya (study of spiritualtexts) and Satsang (company of masters whohave attained self-realisation) have beenconsidered exceptionally fruitful andconvenient. In a way “Sw³dhy³ya” too isSatsang of thoughts. But the proximity ofawakened souls produces deep effect on theinnerself. The nearness of saints fructify rapidly

Steps Towards Achieving Spiritual Greatnessthrough their speech, thoughts, aura andbehaviour. There is no better way than Satsangfor the refinement of self. Even incorrigiblywicked and immoral persons have beentransformed into great souls by the effect ofSatsang.Satsang is certainly helpful in the task of soul-growth.However, under the presentcircumstances, hypocrisy that has spread in thisfield, produces more harm than benefit. One isbombarded with worthless, conservative,fatalistic and escapist thoughts in thesesatsangs. Unrefined and unscrupulous personsmasquerade as Gurus and in order to increasetheir following advocate cheap recipes or tellmesmerising stories of some devº-devat³(deities) and give false hopes of heaven orsalvation to credulous masses.True seekershave to beware of such tricksters.These days, by and large, the need of Satsangshould be fulfilled through Sw³dhy³y. Ofcourse, if genuine Satsang is available whereone can get true guidance for the refinement oflife, then one should avail of it and get itsbenefits. But there is no point in going to a placeor a person where time is wasted in uselessand ridiculous day-dreaming. One can get thebenefit of the company of great souls at homeby regularly studying their literature whichbrightens inner light, refines the character andproduces harmony in our beliefs, deeds andbehaviour.Sw³dhy³ya does not mean merely readingbooks. Its true aim is to get inspiration forintrospection. An ancient scripture says–Ratyaha®pratyavekïetajanaïcaritam³tamana¡|Kinnu me pasubhistulya® kinnu satpuruÌairiva||


Every person should go on vigilantlywatching one’s thoughts, emotions and deedswith a view to eradicate negativity and inculcatenobility. This method of self-introspection canalso be called Sw³dhy³ya. Those who havedone Sw³dhy³ya in this way have attained thesupreme goal of life – self-realisation.Unbridled self-indulgence is a most seriousobstacle in the attainment of greatness. Thecircumstances of sorrow and pain , povertyand degradation in the human life flow fromphysical and mental indolence and self-indulgence.

Self-control is the key to heaven. Itleads to inner peace and bestows divineknowledge, which illuminate the entire life of ahuman being. In order to achieve spiritualfreedom and abundance, a well-regulatedroutine is a must. The meaningfulness of humanlife depends on whether the goal of salvationhas been achieved by making purposeful useof this embodied life. This is achievable onlythrough self-control.

It is certainly unwise to waste one’svital energies by reckless indulgence in worldlypleasures. A human being possesses uniquequalities of will, discrimination, choice andthinking which put him apart from othercreatures of this world. The Creater has giftedthese qualities to man to achieve some greatobjective. This can be attained by the purity ofthoughts and deeds which is possible onlythrough self- control.

In this connection,this is what theDivine Teacher of the Gita says –Asanyat³tman³ yogoduÌpr³pya itimemati¡|Vaïy³tman³ tu yatat³ ïakyoav³ptumum³yata¡|| Gita-VI /36“It is difficult to attain yoga (union with theDivine) by those who lack self-control. Onlythose persons who have self-control are able

to succeed in their efforts towards self-realisation.”

Self-control is the cornerstone of theedifice of character.Virtues like compassion,detachment, sacrifice, etc. are qualities of acalm,quiet and controlled mind.Mechanical,unbriddled, haphazard thoughtslead to similar deeds. If our minds and sensesfunction as obedient ,well-honed instrument (not as despotic masters), liberation will be ourseven while doing our worldly duties.Living inthe world but not of it.

Another deadly foe in the path ofachieving greatness is ego. Due to their selfishview point, egotists inflict pain on others. Butthe evil tendency of exploitation of others onthe basis of force makes a person fall. So longas this attribute remains, a person might collecthuge wealth in the mundane world; but in facthe will be considered a pauper. The wealth of a person, in no way,reflects his greatness. Had this been the case,physically strong people, rich people and theill-famed leaders and dacoits would have beenworshipped everywhere. They would have gotapplause of humanity. But, actually, this is nottrue. A person gets the honour of being called“great” only when he serves otherswholeheartedly. There are millions of peoplewho are living in adversity. Persons workingsincerely for the uplift of such people may getthe honour of being called great.

True greatness of a person is notdetermined by his transitory achievements inthe mundane world. A person who is humble,kind, compassionate, pure of heart andgenerous, may be living an ordinary life but heis a great soul. Such greatness can be attainedby a four - step self-effort: S³dhan³ (self-discipline), Sw³dhy³ya (self-introspection),Sanyam (self-control) and Sev³ (service).


Human souls, lost in the mirage of worldlyillusion, have a lurking sense of being cut offfrom the Source (The Divine Self); hence thereis instinctive urge to remember their identity aschildren of immortality-God. This urge towardsDivinity manifests as prayer, worship, meditationetc. Body cannot work without nourishment;purification of blood cannot take place withoutrespiration. In the same way, forgetfulness ofour Divine origin leads to a life of degenerationand desolation – ever fearful, purposeless andanimal-like.

The happiness and peace in human lifedepend on a living and unshakable faith in ourimmortal origin in the Divine. The variousmethods of prayer and worship have beendesigned to nourish and augment this aspirationfor manifesting divine life in ourselves.Materialistic means of pleasure can be earnedby muscular and mental strength; but nobilityin thought, deed and behaviour depends onlyon purification and refinement of our body, mindand intellect and by transcending the ego- ourfalse self. True worship helps in bringingforward our real self beyond the ego.Therefore, there must be a prominent place forworship and prayer in the daily routine of ourfamily.

Governments try to outwardly controlthe people and make them behave in a civilway through rigorous laws and regulations. Butvery little success has been achieved in this way.It is not possible to inculcate virtues like love,sacrifice, humility, magnanimity, etc. bygovernmental pressure or, for that matter, anyoutside force. Peace, harmony and order in thisworld can be established only through refiningand ennobling the hearts and minds of

Atmosphere of Divine Faith at Homeindividuals. Such a transformation can comeabout only from within, it cannot be thrust fromoutside. The power to influence the heart restsonly with faith and belief. Only living faith inthe Supreme Being and its application in dailylife can do it.It is the inner awakening in humanhearts that can lead humanity from falsehoodto truth,darkness to light and death toimmortality.The seeds for such a transformationcan be sown only in fertile soil of householdswhere an atmosphere of faith, prayer, andworship pervades.

The worth of a person depends onhis nobility of character. Thus a person whoseemotions, deeds and behaviour have beenrefined in a consistent manner can face andovercome the obstacles and hardships of lifeand find the way to progress and prosperity.A disciplined person with his influence andbehaviour, can turn unfavourablecircumstances and bad-willed persons intofavourable ones. On the contrary, a person whois full of vices will turn even favorablecircumstances into their opposites. Viciousconduct and behaviour always produce amaleficent atmosphere and evil and hostileforces and beings haunt such a place. We should patiently try to cultivate anatmosphere of faith at home and in society.Faith in God is the best way of inducing aperson to move on the right path. Faithlesspeople defy governmental rules and socialpunishment. Even the fear of police and jail isunable to reduce the crimes and criminals. Butif someone believes in God firmly, and feelsthe presence of God everywhere, in everycreature and in thing, then it will not be possiblefor him to offend anyone. How can a person


who has faith in an inviolable principle – “Asyou sow so shall you reap”, dare to go on anevil path leading to a dark future? Cheatingand harassing others is equivalent to cheatingand harassing the indwelling God. A personwho has faith in God and who understands HisLaw of sowing- and –reaping can never actwrongfully. A person of faith always thinks, speaksand acts righteously. Only hypocritic faithteaches that one can get rid of the effects ofone’s sins by mechanically worshipping for half-an-hour a day and indulging in sinful pursuits inthe remaining twenty three and a half hours.Similarly, the assumption of getting one’sdesires fulfilled by simply bowing before theidols of gods is foolish. Genuine and true faithin God leads to a life of righteousness. In orderto establish righteous conduct and behaviourin every sphere of life, there can be no effectivemedium other than living faith in God.

Firm belief in God as one’s protector,friend and guide makes one fearless andrelaxed. Therefore, one who truly loves hisfamily members, wife, children, etc. shouldconsciously try to inculcate faith in the SupremeBeing in them. In order to develop the body and mindof the members of family, we arrange for themnourishing food and enlightening education. Inthe same way, efforts should be made toinculcate in them aspiration for spiritual growth.It is the head of the family who should set anexample by himself doing regular worship andprayers. If any member of the house has badhabits like going to sleep late at night and gettingup late in the morning, remaining dirty,carelessness in studies, extravagancy; badcompany etc., all efforts must be made to pullhim out of such harmful and ruinous habits. Atthe same time, they should be helped andencouraged to imbibe positive habits of regular

hours of sleep, personal cleanliness, wise useof money and resources, keeping goodcompany,etc.

Edifice of a noble personality can onlybe built on Divine Faith.. As a result, body,mind, family, social conduct and behaviour,every thing becomes healthy, harmonious andblissful. Girls who imbibe belief in God inchildhood, after getting married will serve asfaithful and virtuous wives. They will considerit their religious duty to behave warmly andcourteously towards each member of thehusband’s family and will thus endearthemselves to everyone. Every one will lovethem and will take good care of them in timesof need. The welcome and love that a bridecan not get by bringing plenty of dowry, will behers by virtuous conduct based on faith in theDivine. Thus the parents who have impartedsuch a living faith to their daughter have givenher the greatest wealth to make her futurehappy. On the contrary, girls who have grownin an atmosphere of indiscipline, atheism, luxuryand intolerance, will produce a burning hellwherever they live.The responsibility for theirruin squarely lies with the parents It is likelythat they do it through excessive affection; butultimately, this proves to be enemity of the worstkind.

The same holds true in the case of boys,too. If their minds could assimilate effects ofgood impressions and beliefs in religious valuesright from the childhood, they will faithfullyperform their duties towards parents, in-laws,wife, children, friends, etc. Under suchcircumstances, naturally their families will behavens of health, happiness, peace and mutualunderstanding . With inculcation of faith in Godin their children, guardians really ensure theirsatisfactory progress towards a bright future.Such parents and guardians are worthy ofhighest praise and respect.


Faith is one of those foundationalprinciples of human life, which enables a personto evolve spiritually. Without faith, he cannotattain happiness even though he may havesucceeded materialistically. Faith is the basisof happiness. Goswami Tulsidasji has writtenin his epic work Ramcharit Manas – “P³rvatºÏankarau Vande, Ïraddh³ Viïw³s R¿piñau”.

Meaning, “Lord Shankar is (the symbolof) trust and Goddess Bhavani is (the symbolof) faith. The realisation of God is possible onlyby the worship of both (trust and faith).”

Lord Shankar, also known as LordShiva, signifies the elimination of ego-basedundesirable, evil and hostile tendencies in thehuman psyche, thus laying the foundation forthe emergence of our true self. Trust (Shankar)coupled with unshakeable faith (Bhavani) leadsto self-realisation.

Faith makes life joyful. Normally, manfears death because it means transition to anunknown realm. Loneliness is the cause of fear.To the extant faith in our true immutable self isstrengthened, the fear of death recedes. Aperson living in an uninhabited, desolate place,with faith and trust in the indwelling divinity, lovesthe cosmos and interacts with it as manifestationof the all pervading self-spirit of which hehimself is a spark. He feels he is a part of theinfinite cosmos. The happiness he experiencesthrough this faith filled vision flows from deepestrecesses from his Being, which is one with TheCosmic Being. From this happiness emergesthe joy of ³tma jó³na – the realisation thatman’s true identity is the soul that resides withinthe body and not the body itself.

The Cardinal Importance of Living DivineFaith in Human Life

It is like chasing a chimera to seekhappiness through indulgence in theconsumerist culture of the society. Happinessdoes not lie in any outside object or substance;it is an attribute of a living faith. Faith has thepower to make any object lovable and a sourceof joy. For example, we experience joy bylooking at the photographs of our beloved onesresiding far away; devotees get happiness inworshipping their deity; etc. This is the resultof faith. Faith makes a sculpture carved in astone worthy of being worshipped as a livingdeity.

There is a famous story in the epicMahabharata of a tribal boy called Eklavya.He wholeheartedly cherished wished to learnthe art of archery from Dronacharya. SinceDronacharya accepted only the princes as hisdisciples, he refused to teach Eklavya. This didnot discourage Eklavya. He made an idol ofDronacharya, gained inspiration from it as hisguru and learned the art of archery to suchperfection that even guru Dronacharya wasamazed by his mastery.

In the modern times also, we findexamples of people who, on the basis of faith,achieved wondrous success. One of the mostnotable examples is of Helen Keller, whoselegacy inspires people even today. Helen wasa deaf-dumb-blind American woman, whosefaith in her capability to learn, speak and studywas stimulated by her teacher Anne SullivanMacy. She later went on to earn a universitydegree and scores of national and internationalawards.

In the absence of faith, man’s lifewould be dull and depressive. Had man not


been intrinsically compassionate andempathetic, his selfish instincts would not havebeen under control. His actions would havebeen propelled by excessive greed and wouldnot have been merciful or kind hearted towardshis own family. It is faith that has kept man andsociety alive. Faith in goodness inspires man tosurvive on minimal resources and facedifficulties so that he can help the needy.Imagine a society in which people have no faithin goodness – there would be no joy in life.Faith inspires man to share and care.

Faith means self-confidence throughtrust in God. With the strength of the unwaveringfaith in the basic goodness of the cosmos, aperson is able to gladly face the challenges, trialsand difficulties of life. During times of adversity,faith acts as a bulwark of strength; and enablesa person to keep to righteous path of self-realisation and self-fulfilment. Faith is a gift ofdivine grace.

Ancient seers, gurus, sages andteachers used to first assess the level of faith oftheir disciples/students and before initiatingthem into the profound teachings of Brah®-Vidy³. If the disciples/students did not meet acertain criteria of faith, secret knowledge wasnot imparted to them. Only those who passedthe test became eligible to gain the much sought-after knowledge of the spirit. Incidents relatingto this fact are aplenty in scriptures. Forexample, disciples such as Jabali, Aruni,Upmanyu and Nachiketa were given initiationinto spiritual s³dhan³ at a very young age bytheir gurus because of their intense single-pointed faith; such supreme wisdom would nothave been otherwise gained even through mostarduous s³dhan³. King Dilip and his wifebecame beloved disciples of guru Vashishthabecause of their faith. Guru Vashishtha had giventhem only one work to do – to take the herd of

cows of the Ashram for grazing. For a coupleraised in an atmosphere of royalty andaffluence; this was certainly a challenging andhumbling task. They were not acquainted withthe difficulties they were to face in fulfilling theirguru’s wishes. Yet their faith gave them thecourage to take up the challenge. They

performed the task with utmost dedication,devotion, care and ego-effacing humility.

Faith is also the basis of love towardsone’s family members, religion, culture, nationand humanity. Man is bound by a co-operativeculture, at the root of which lies faith. Studentshave faith in their teachers; they also have faithin the authors whose books they study. Whenwe go shopping, we have faith in the quality ofproducts we buy. We receive respect whenwe express our faith in others; this enhancesour inner sense of happiness and well-being.

In Hinduism, faith is considered afundamental attribute of nobility and occupiesa prominent place in the Hindu culture. Faithhas been the basis of man’s all-round progress.Therefore we must cultivate faith in the basicgoodness of the Divine Dispensation.

Akïetravitksetravidam Hyapr³Ú SaAkïetravitksetravidam Hyapr³Ú SaAkïetravitksetravidam Hyapr³Ú SaAkïetravitksetravidam Hyapr³Ú SaAkïetravitksetravidam Hyapr³Ú SaPraiti Kïetravid³nuïiÌÚa¡Praiti Kïetravid³nuïiÌÚa¡Praiti Kïetravid³nuïiÌÚa¡Praiti Kïetravid³nuïiÌÚa¡Praiti Kïetravid³nuïiÌÚa¡ |Etadvai Bhadramanuï³sanasyotaEtadvai Bhadramanuï³sanasyotaEtadvai Bhadramanuï³sanasyotaEtadvai Bhadramanuï³sanasyotaEtadvai Bhadramanuï³sanasyotaStrutim Vindatyamjasºn³mStrutim Vindatyamjasºn³mStrutim Vindatyamjasºn³mStrutim Vindatyamjasºn³mStrutim Vindatyamjasºn³m ||

– Rig Veda 10|32|7

“One who does not know the wayahead takes guidance from someone whoknows it. One who learns from a trulyknowledgeable teacher, gets the rightdirection. This is indeed a great benefit oflearning under the disciplined guidance ofa noble guru that even an ignorant butdisciplined student is endowed with the


In human life, hope and despairalternate like day and night. Hope augmentsour vitality whereas despair drains off our lifeenergy, pushes us down in the dungeon ofdespondency and darkness. Sometimes despaireven pushes a person to commit suicide. Onthe other hand, a terminally sick person maystart healing by vibrations of prayers of hopeand health. Therefore, a person desirous ofhealth, happiness and peace must not allowhimself to become a helpless victim of the dreaddisease of despair.

Despair, to some extent, is related tomental weakness caused by somemalfunctioning in the body. Sometimes there areinvisible changes in the internal harmony of thebody. This in turn affects the mental state of aperson. Even a minor biological disturbancemay affect the mind. Chronic illness can alsocause a feeling of hopelessness. Sometimesmoods of despair and worry overtake us dueto constipation, polluted air, lack of rest, over-busy life, etc. But causes like these can berectified with a little common sense; forexample, by following the laws of nature, takingrecourse to a balanced routine and regularexercise ( deep breathing, walking, etc) in cleansurroundings like parks, open areas, etc.. Thelatter cures the mind too.

Sometimes despair is also related tothe habitually negative mental disposition of aperson.Whatever the cause or causes, it is notonly possible to save oneself from prolongedmoods of despondency but also to keep it awayaltogether.

To some extent the cause of ourdespair is our refusal to accept the reality of

Be not Overpowered by Despairhard facts of life. A person has his own likesand dislikes, but he should not expect the worldto dance to his tune. Of course,one is free tohave his own preferences but it is naïve toexpect others to behave according to hiswishes, whims and fancies. This world is runby universal laws of diversity and change. Weencounter situations and persons which are notalways to our liking.All forms and names in thisworld of ever-changing flux and foam areevanascent – whether they appear pleasurableor painful to us individually.Wisdom lies in gladlyor stoically accepting whatever the Godheadof life gives us: wellness or illness; pleasure orpain; profit or loss; etc and death – which isthe gateway to greater life on the other side ofthe curtain.We can live peacefully and purposefully onlywhen all life situations are accepted as they are– their present moment reality. It is wellnighimpossible that during the whole span of lifeone does not encounter any odds. If you havebeen overwhelmed by adversity, have beendenied the fulfillment of your desires, and seeno ray of hope; then there is only one way ofsalvation – Get up and move ahead acceptingthe challenges and hardships of life. Then onlyyou will be given the wisdom and strength toreach your goal.Many people become chronically remorsefuland unforgiving by thinking about the mistakescommitted by them in the past or the disrespectshown, or harm done to them by others. Othersget worried by imagining the dangers of future.But both these conditions are signs of mentalill - health. Remembering and thinking aboutregrettable incidents of the past and getting


worried is like exhuming a dead body. Theremedy lies in forgetting and forgiving. Similarly,it is also unwise to paint a horrible picture ofthe future in the mind. Often such negativeimaginations turn out to be phantoms.Future willreveal itself in its own time.If at all, one has tothink of the future, let one visualise it positively.Whatever moments of happiness and peacecome in living present must be embraced andutilized fully. It is not at all possible that a person issurrounded all the time by adversity and thereis perpetual darkness. There is certainly sunnyside of life. We should appreciate andconcentrate on these positive aspects.. If wedo so, despair will disappear. But normally weworry about the shadowy side of life and, as aconsequence, what we get is dark despair . Despair results from an attitude of crassselfishness. Those who are driven by selfishmotives and those who keep themselves busythroughout life in the pursuit of their own selfishends, become chronic victims of despair,dissatisfaction and worry . This is apsychological truth. On the other hand, peoplewho are motivated towards welfare and serviceof others, are vibrantly alive with hope,enthusiasm and happiness. Therefore, we canget rid of despair by lovefully serving othersand helping the needy. Despair keeps awayfrom the life of other-centerd persons. Even ifone is able to grab the biggest selfish end, hewill still feel a void in his life, which will giverise to despair and despondency. Selfish life isa fertile ground for despair. Sometimes despair is also caused by a fixed mechanical routine. Often people afterretiring from government jobs pass theirremaining life in despair. Similarly people whoare self-employed or keep themselves totallyengaged in their soul-killing routine without any

worthwhile, soul-nurturing interests like, art,music, literature, games, entertainment, socialcontact, travel, pilgrimage, religious rites, etc.also become victims of suffocating despair.

Despair is also caused by too much self-centredness and a nagging sense of self-reproach. It is just human to be lured intounethical immoral acts through ignorance orunder baneful influences; and the only truerepentance for these is not to repeat them bygetting rid of the causes, and firmly taking torighteous way of life. Constant brooding andharbouring a constant sense of guilt and self-condemnation pushes one into the bottomless,dark pit of despondency and despair. Do notallow yourself to be a permanent hostage tothe demon of despair. Be free, get going andfirmly tread the path towards self-awarenessand self-enlightenment.

Sa Vai Satyameva VadetSa Vai Satyameva VadetSa Vai Satyameva VadetSa Vai Satyameva VadetSa Vai Satyameva Vadet |Etaddhvai Deva VratamEtaddhvai Deva VratamEtaddhvai Deva VratamEtaddhvai Deva VratamEtaddhvai Deva VratamCaranti YatsatyamCaranti YatsatyamCaranti YatsatyamCaranti YatsatyamCaranti Yatsatyam |Tasm³tte YaïoTasm³tte YaïoTasm³tte YaïoTasm³tte YaïoTasm³tte Yaïo |Yaïo Ha Bhavati Ya EvamYaïo Ha Bhavati Ya EvamYaïo Ha Bhavati Ya EvamYaïo Ha Bhavati Ya EvamYaïo Ha Bhavati Ya EvamVidvantsatyam VadatiVidvantsatyam VadatiVidvantsatyam VadatiVidvantsatyam VadatiVidvantsatyam Vadati |

“Speak the truth. Gods livein the light of truth, this is whythey are invoked worshipfully.The wise person who alwaysspeaks the truth also attains thisglory.

– Shatpath Br³hman

1|1|1|4-5


Every one aspires for a satisfied,cheerful, progressive and fulfilling life. But onlya few seem to have it…. Moreover, mostpeople are often found complaining andsuffering from varieties of tensions, fears,quarrels, jealousy, scorn, loneliness, infirmities,scarcities, diseases, etc. It is said that – “wherethere is a will there will be a way” or “necessityis the mother of invention”. But, that does notseem to quite work in this case! Man longsmost eagerly for joy and peace of mind buthardly finds them. The reason is – nothing canmanifest without a cause; goals or ends can’tbe achieved without appropriate means. Awish alone remains only a dreamy desire unlessbacked by zealous and prudent efforts.

For every worthwhile goal there aresome principles and some disciplines that definethe optimal path to reach it. Every objectivehas some specific prerequisites to be met,certain methods to be followed to accomplishit. Half-hearted, haphazard or inappropriateapproaches prove to be futile and bringirritation, depression and despair in return.Those dying to get a sky-flower have to waitlife-long in vain. Their eyesight may freeze instaring to have a look at it but they won’t geteven a glimpse of this ‘mirage’ in reality. Justfeeling thirsty and crying for water does notpour the drops of water in our mouth.

Man burns and ruins himself in the fireof unending cravings. His dire desire forfulfillment always remains unfulfilled. We wantto be happy but often find that thecircumstances of life pull us back into the mireof discontent, desperation and worries. Can’twe ever come out of this vicious cycle? Is the

The Path to Happiness and Peaceaspiration for happiness impossible to be met?No! It can and should be fulfilled if pursuedrightly…. But, How? Let us look at the basicprinciples and the methods towards achievingthis goal.

What is happiness? It is an emanationof inner harmony and peace reflected in a pureheart. What is sorrow? It is an outcome ofinfirmity, an image of ignorance. Ânanda (bliss)is a divine attribute. The eternalcomplementarity of Shiva and Shakti, Krishnaand Radha, Ram and Sita, Vishnu and Lakshmi,Purusha and Prakrati described in the Vedicscriptures is absolute. So is the pair of ³nandaand ³nandamayº ïakti.

Life-force cannot express itself withoutthe physical body. The Supreme Creator wouldalso remain ‘non-existent’ without itsexpression in the creation and manifestation ofNature. We would not have been able toconceptualize or realize the presence of Godwithout having the faculties of thoughts andemotions….

The roots of unalloyed joy also lie in thefeel of art and culture. Every expression, everyentity, every feeling has a basis, a nature of itsexistence. The same is true of happiness. TheUpanishads describe its source of expressionas the vigour and radiance of the (inner andexternal) mind and the body: “Nayam³tm³Balahºnena Labhya¡”; the weak (emotionally,mentally, or physically) and ignorant onescannot get the delight of the soul, the experienceof ³nanda.

The Vedic Shrutis state –“Balamup³sva”: Worship your bala –strength, courage, inner power. The physically


weak, coward, ignorant, lethargic and dullpersons also miss the real thrills of life. Whatto speak of happiness, even sustaining thenormal life itself is too difficult for them. Noone except the vigorous, courageous,awakened ones can attain and retain truehappiness.

It should be noted that the words “ïakti”and “bala” used here, don’t denote only theirliteral meanings (power and vigor). Rather,these refer to the grand majesty of human life,which is described in the scriptures to beexpressed in seven faculties. The grand majesty(mah³ bala) lies in the harmonious combinationof all these seven facets of its expression. Asthe proper functioning of the human body andoperations of human life pertain mainly to theten senses and the mind, so does the sublimespring of mah³ bala flowing through theseseven streams of power. If there were anyimpurity, shortcoming or blockage in any oneof these attributes, it would, to that extent, lessenor deform the total bala too.

The seven attributes for the expressionof (mah³)bala are – (i) Art: graceful artisticmode of doing things, civilized etiquette,cultured behavior, etc fall under the art of livingalong with the sense of appreciation forcreativity; (ii) Health: Mental and physicalhealth; energy, enthusiasm, tolerance,industriousness, vitality of sense organs andalertness of mind;(iii) Knowledge: Reading-writing, essential information of use on thephysical, mental, domestic, economical, social,religious, political, geographical, internationaltopics; rational thinking, sound reasoning,wisdom, etc are included here; (iv) Wealth:Income or resources to enable smoothtransaction of the essential personal and familialduties through honest means; (v) Prestige:Respect, faith, cooperation, affection and

benevolence of the relatives, friends and socialacquaintances; (vi) Friendship: Associationand support of the friends having integrity ofcharacter and caring concern; (vii) MentalStrength: Courage, valour, generosity,compassion, feelings of service and sacrifice,self-respect, responsibility, inner confidence.

These seven sources of inner strength arethe key instruments for achieving fulfillment andsuccess in any domain of life. Human life devoidof these powers is helpless and insignificant likethose of the tiny insects. Only those, whopossess this treasure of bala can boldly facethe ups and downs of the worldly life andsteadily cross the ocean of sorrows, adversitiesand ever new challenges. Perennial happinessis a boon of these seven attributes of the ‘God’named “mah³bala”. Success crowns thoseendowed with the radiance of vigor, prudence,courage, integrity, assiduity, benevolence andmajesty of spirit. Those lacking in bala facefailures and being unable to fight the Nature’slaw of ‘survival of the fittest’ are, sooner orlater, cast away in the ‘struggle for existence’….

Therefore, dear readers of “AkhandJyoti”, arise and start cultivating unalloyedhappiness in your life. The only way to do it isto generate power from within. Be strong; onlythen you will be able to cross the turbulent andturgid streams of agonies and adversities. Alsoremember that happiness and progress are notunilateral; neither can these be sustained inisolation. If you alone are stout, intelligent,resourceful and satisfied but others around youremain downtrodden, weak and ignorant, howwill you be happy? How will you digest andenjoy lavish food if you try eating it while sittingamongst those starving to eat even a meal ofcoarse grains and those dying from hunger…?Attempting to do so will be rather cruel on yourpart. The cry of their sufferings, their jealousy,


their oppression would also have a negativeeffect on your selfish attempts of ‘enjoyment’.The real taste and joy of food appears whenyou eat it in a cheerful mood with your friendsor family members…. A healthy person cannotremain healthy for long if he is to live with thepatients of cholera, plague, tuberculosis or othercontagious diseases. Likewise, the strength,affluence and abilities of a person cannot makehim truly happy and calm if the people aroundhim are plunged in the filth of infirmities,scarcities and agonies.

Know this, all aspirants for happiness!And therefore pursue the motto of “live and letlive” as – “you rise and uplift the others too”,“be happy and make others happy”…. Sprinklethe shower of your strength, talents, resourcesand joy upon others as well…. “Power andService”, “Capabilities and Altruism” togethershould be the aim of your life if you really seekfor lasting delight and progress in your life. Thisis the ideal of yoga. Literal meaning of “yoga”is combination of two things.You – thes³dhakas of yoga, the seekers of supremeenlightenment, should first recognize the key toaccomplishment of yoga-s³dhan³; it is hiddenin the two-fold objectives of “knowledge andcompassion”, “possession and generosity”.

You should combine your selfishness withselflessness, cravings with satisfaction. Yourbody finds joy in comforts but your soul alwaysseeks inner peace. The body needs vigor, thesoul needs soothing feelings of compassion andloving kindness. Selfishness is desired by thebody, by the worldly self, while altruistic pursuits

satisfy the inner self, the soul. Try to integratethe two. This yoga will enrich your life withenormous joy and light. This will bestow truehappiness upon you.

A cart has two wheels. Our body alsostands and moves on two legs. Clappingbecomes possible with the active participationof both the hands. Man and woman bothtogether make a complete human. The grandchariot of happiness in our life also has twoaugust wheels, two golden pillars, twomarvellous horses – one is “bala” and the otheris “sev³” (compassionate altruistic service).Cultivate and harvest your bala and alsoemploy it in sev³. Connection of the powerfulpoles of negative and positive charges generatesa strong current of electricity. The comminglingof the grand sources of potentials and social-service similarly produces the nectar ofunalloyed happiness…. One experiencesimmense delight, enchantment and enlightenedempowerment through heart after adopting thisyoga in life.

Consider yourself as a soldier of thesavior army of the Almighty, which hasdescended on the earth to generate and expandall round happiness in this world. “Rise andUplift”, “Be Happy and Make Others Happy”should be your theme songs in your marchforward towards the goal of universalhappiness, harmony and peace. Followingthese sincerely in every dimension of life is truedevotion. God is pleased with such devotees.HE looks after their wellbeing and bestowssuch devotees with divine grace.

As the flower opens its petals to benefit from the morning sunrays, youshould also let your inner self expand to let the eternal glow of truth enter within you.Fly with the wings of enlightened aspirations and wisdom; be fearless and believein the goals of greatness. Have faith that it is possible to have a spotless, piouslife; it is not impossible to refine yourself and lead a glorious life of piety and nobility.


A person’s real journey of self- growthfrom self-centeredness to other-centerednessbegins with marriage. The seeds of ethics andmorality that a child receives in his subconsciousfrom the family and environment start sproutingand growing rapidly after marriage. The virtuesof love and devotion, self-control and sacrifice,piety and forbearance, etc. have ampleopportunities to develop fully in married life.The family is a school of achieving perfectionin all spheres of life and the marriage marks anadmission to this school. As the foundation ofprimary education is essential for the studentsin order to pursue higher studies; in the sameway, the institution of marriage is of paramountimportance in the proper nurturing of family life.In order to inculcate this objective, Vedasadvise the bridegroom to proclaim:Gribhn³mi te saubhagatv³ya hasta®may³paty³ jardaÌtirayathas³¡|Bhagoaryya®m³ savit³ purandhiramahya®tvadurg³harpaty³ deva¡||

That is – “Oh dear! On this auspiciousoccasion of our life, I take your hand in mine inthe presence of invoked deities. Oh blessedwoman! You be with me as a fortunate partnerfor a very long time. I hand over the control ofmy family in your hands, discharge your dutiesjoyously.”

Indeed how happy is that momentwhen a bridegroom takes this solemn vow inthe presence of invoked deities. His lonelinessand indifference end there and a new life beginsin which he gets all the means for attaining thenoble objectives of life.

That day the division of householdduties takes place. The husband undertakes

Marriage is a Sacred Bond and Pledgeto earn the livelihood for the family and the wifetake care of the home. The married lifebecomes successful only when both of themperform their duties with wisdom and devotion.It is against the Indian tradition to casually gothrough the rituals of marriage and then live ahaphazard married life. The sacramental Hindumarriage is the beginning of the acid test of life.Therefore, total commitment to the vows andpledges taken alone can make married lifemeaningful.

This resolve of sacrifice and austerityleads to real happiness. If a person solemnlyobeys the pledge taken during weddingceremony, he can create an environment ofheavenly bliss in married life. Wife is truly anincarnation of Lakshmi (Goddess of wealth).The human life remains charmless and stale inthe absence of this wealth. How true is thefollowing proclamation of the groom:Amoamasmi m³tva® m³tvamasyamoham|S³m³hmasmi —ktvam dyauraha® p—ithvitvam||“You are Lakshmi. I was poor without you.Indeed there was no joy without you in my life.Oh beautiful lady! Our union is like s³ma (oneof the Vedas) and its —ac³ (verse), and theearth and the sky.”

In the abovementioned vedic —ac³, therishi has given a very important elucidation ofmarriage. The institution of marriage is not solelyrelated to a specific person but affects the entiresociety. Therefore, those marriages which areentered into without any consideration for thewelfare of the person concerned as well as thesociety, lack the stamp of sanctity andcommitment.


The desire to attain happiness is notsatiated by mere sensual pleasure. The growthof humanity is accomplished not by enjoyingthe pleasures of senses but by the control ofsenses. Therefore the purpose of marriagecannot be the gratification of sensual hunger.The marriage is a pledge that is taken to keepintact the strength, sovereignty and honour ofthe future generations of the nation.The Scripture says –T³vehi vivah³vahai saha reto dadh³vahai|Praja® prajanay³vahai putran vind³vahaibah¿n||

That is – “The purpose of marriage isto live a mutually love-filled life and to providethe nation with virtuous and worthy offspring.”It is in order to keep this tradition alive that thewedding is given the shape of a sacramentalrite in vedic tradition. But the methods ofmarriage that are being adopted these daysoften lack this sense of sanctity. The custom ofchild-marriage is really a mockery. A child,who does not know the purpose of marriage,considers married life a mere play. As aconsequence, several social evils and immoraltraits are bred by practices like this.

The latest fashion of love-marriage toodoes not have any worthwhile purpose. It is amere craving of flesh whose dangerousoutcome is visible soon after the honeymoon.The number of divorces are found more amongthe couples who have rushed into love-marriage. Such marriages are based onphysical attraction and lack depth of soul-bonding. When they face the reality of life, theyfind the reltionship on the rocks.Such marriages result from bodily attractiononly.The foundation of love can not be basedon the shifting sands of physical attraction ormaterial affluence.Therefore, the increasing

trend of such marriages is harmful to oursociety.

The practices of mis-matched-marriage, child-marriage or attraction-marriageare not in accord with the Indian tradition. Theyare ,in fact, a social curse. With these practicesit is almost impossible to achieve the aims ofvedic sacramental marriage. On the other hand,they create a plethora of family and societaldysfunctions.

These social evils have resulted fromthe change in circumstances and the perniciousinfluence of foreign culture. If the society sowills, these can be eradicated.

A healthy tradition ought to contributeto the overall well being of an individual andthe society at large. It is wrong to considerany blind practice, whether it is new or old, tobe authentic. It appears more appropriate touse discriminative wisdom while following thetraditions.

Sir Issac Newton ishonored as the father of themodern physical sciences.That knowledge is infinite, isclearly expressed in hisviews on his own greatdiscoveries: “I do not knowwhat I may appear to theworld, but to myself I seemto have been only a boyplaying on the sea-shore,and diverting myself in nowand then finding a smootherpebble or a prettier shellthan ordinary, whilst thegreat ocean of truth lay allundiscovered before me.”


A successful tradition of marriage isthat in which the desire of the couple for sensualpleasure is controlled and the sentiments foreach other remain warmly pure. The tendencyshould be more towards observing self- controlthan self-indulgence and a warm sense ofsharing ad caring. The primary aim of marriageshould be to protect the family tree by givingbirth to children; realization of depth in loveand keep the family joyful and harmonious.Infact, it should be the sacred aim of marriageto practice self - giving for the good of othersand ultimately realize the true goal of life.

Ancient system of Hindu-Vedic-marriages was fully scientific. It did notdifferentiate between male and female as isbeing done presently. Considering male to besuperior and female to be inferior is the majorfault of present age. In our ancient tradition ofmarriage, wife is given an equaal status. Thepractice of considering one to be primary andthe other secondary has been framed byignorant people. It is the union of male and

female of the species that is the cause ofperpetuation of the race. In order to fulfill thisnatural tendency this unsocial practice ofdiscrimination must be dispensed with.The basis for a fulfilling and happy life is –Te santu jard—istaya¡ sampriyau royisñusumansyam³nau|Pasyema ïarada¡ ïata® jºvema ïarada¡ïata® ïruñuyam ïarda¡ ïatam||

“We should be able to live a gracefullife that is full of mutual love and warmth. Oursentiments should be auspicious. We should beable to see for hundred years, live a healthy lifeof hundred years and listen the music of springfor hundred years.” The sage of the abovementioned vedic —aca, has enphasized that thebasis of happy and fulfilling married life is thesense of unity, intimacy and love betweenhusband and wife. Therefore, marriage is notfor self-indulgence but it should be considereda life long social and spiritual responsibility.Married life is an opportunity for two personsto grow from life partners into soulmates.

There lived a benignly disposed snake beneath the roots of anAshwatha tree. A Brahmin living in the nearby area recognized the uniqueglow of the snake and started worshiping it.

Every morning the Brahmin used to keep a bowl full of milk nearthe roots of the tree. The snake would drink the milk and keep a gold-coin in the empty bowl in return. This way the Brahmin started gettingricher by each evening. This also sparked a flame of greed in him.

Avarice overpowers even the otherwise noble hearted persons.So it happened with the Brahmin. One day he thought that there appearsto be a buried treasure in the underground abode of the snake. In orderto possess all the gold in one shot, one day he hit the snake on the headwhile latter was drinking milk and killed it. Hurriedly he dug out the rootsof the tree but found nothing except soil and stones. His greed had ruinedhis own fortune and left him with nothing but repentance and a sense ofsinful act.


Imagining Earth without forests is ahorrifying picture to conceive. As its knowledgebase has expanded and deepened, mankind hasrealised that forests are extremely important tothe survival of humans and other life forms onearth. Yet deforestation continues unabated indifferent parts of the world. According to theWorld Resource Institute based at WashingtonDC (U.S.A.), the rates of rainforest destructionare 2.4 acre per second, 149 acres per minute,214000 acres per day and 78 million acres peryear. Literature survey and research by StephenHui reveals that British Columbia has about 40%of its original forests remaining, while Europehas less than half; the United States haveapproximately 1-2% of their original forestcover; more than 80% of the planet’s naturalforests have already been destroyed.1 Thisarticle examines the importance of forests, theeffects of deforestation on health andenvironment and an effective remedy toreplenish the flora already lost.

Plants and animals, along withmicroorganisms, comprise life on Earth.Herbivorous animals sustain their life byconsuming plants. Carnivorous animals andbirds kill herbivorous animals for food; thereforeindirectly they also depend on plants. Seacreatures eat aquatic plants and humansconsume crop plants. A large variety of birdsfeed on seeds. There would rarely be any animalor bird who do not use plants directly orindirectly to satisfy their food requirements. Itis thus not surprising that tropical forests arethe home to 70% of the world’s plants andanimals (more than 13 million distinct species)30% of all bird species and 90% ofinvertebrates.2 Loss of forests has led to theextinction of thousands of species, estimated tobe 50000 species annually.

Besides being the source for food,plants help us in a number of other ways.

The Disaster of DeforestationAnimals, including humans, inhale oxygen andexhale carbon dioxide; plants take up carbondioxide and in return they release oxygen – thisexchange is very important. Forests in particularact as a huge carbon dioxide sink. If there werenot enough trees to absorb carbon dioxide, itsaccumulation would make the environmentpoisonous. Over the last 150 years, the amountof carbon dioxide has increased by about 25%.3Carbon dioxide also contributes to globalwarming.

The World Commission on Forests andSustainable Development believes about 25percent of the total carbon dioxide emissionsare a consequence of deforestation and forestfires.4 The predicted rise in the temperature overthe next century is 0.3oC per decade.5

Deforestation has other perils too, writesStephen Hui: “Rising sea levels brought on byglobal warming have the potential to threatenthe locations of many major cities, much fertileagricultural land, the purity of freshwatersupplies and the survival of some nations. Theclearing of forestland results in increased erosionand landslides. Soil from areas of reduced forestcover can fill reservoirs created by dams. Thusa dam’s ability and future capacity to generatehydroelectricity and provide irrigation would besignificantly reduced.”1

Deforestation has had a negative impacton rainfall, resulting in droughts and watershortage. According to the newsmagazineOutlook, Indian cities are “beginning to resembledeserts.”6 The statistical figures cited by it areevidently frightening. Of Delhi’s 12 millionpopulation, about 30% get less than 25 litres ofwater per person per day; water demand inMumbai is 3200 million per day whereas thesupply is 2700 million per day; the supply deficitin Delhi is 700 million litres, in Bangalore is 300million litres and in Chennai is 200 millionlitres6.Water shortage is being experienced


throughout the world, including U.S.A., Canadaand Africa.

Because of an exponential growth inpopulation, the need to build roads, houses andfactories has stripped off a vast amount of landfrom forests. To compensate for the loss of land,attempts are often made to make the unusedinfertile land fertile and uneven land even foragricultural purposes. Yet they do not replacethe land that is lost. Deforestation is also causedbecause of extra land required for agriculture,and livestock; and the demand for wood is quitehigh for construction and other businesspurposes. It is a matter of deep concern thattrees are not planted at the rate at which theyare chopped off. This is a double jeopardy. Nowthat there are less number of trees, the price ofwood is quite high because of more demandand short supply. The decaying of leaves alsoenhances land’s fertility. A decrease in thenumber of plants means a decrease in thenumber of leaves, thus a decrease in landfertility. It also means less food availability foranimals, birds, thus creating a serious food crisis.

The loss of forests also causesdesertification. The roots of trees dig deep intothe ground, penetrating several layers. They holdtogether these layers and prevent the formationof dust and thus maintain the topsoil intact. Inthe absence of trees, dust is formed and heavyrainfall and high sunlight damage the topsoil inclearings of the tropical rainforests. In this waywith every rainfall, the availability of fertile landdecreases. The same effect is caused withheavy winds and storms. Therefore deforestedareas appear desert-like. In such circumstances,the forest will take much longer to regenerateitself and the land will not be suitable foragricultural use for quite some time.

Forests also provide us with a widerange of industrial wood products that we usein daily life; for example lumber, panels, posts,poles, pulp, and paper. In addition to woodproducts, tropical forests give us a wide rangeof non-timber forest products, such as fibres,resins, latexes, fruits, and traditional medicines.

We often make suicidal blunders in judging the value of things; therefore money ispreferred over things on which our existencerests. Research on the impact of deforestationleads to only one conclusion: cutting down treesmeans turning off our life support machine. Treesshould be treated as our life partners andattempts should be made to ensure theirabundance. If cutting down trees is absolutelyessential then it is equally important that the samenumbers of trees are planted. Unfortunately thisis not happening on a scale it should.

The benefits obtained by cutting treespale into insignificance compared to thedisadvantages incurred. The only solution to thiscrisis is to create an awareness and enthusiasmin the people to plant more and more trees.Planting trees is one of the programmes run byGayatri Mission Shantikunj Sansthan, Haridwarin several districts of India. The organisationvigorously conducts the programme to makepeople aware of the acuteness of the problemand inspires them to plant more and more trees.

References:1. Hui, Stephen. (1997, November 12). Deforestation:Humankind and the Global Ecological Crisis. <http:// w w w . a q u a p u l s e . n e t / k n o w l e d g e /deforestation.html>2. Anon. (1996). World Resources: A Guide to theGlobal Environment 1996-97, Oxford UniversityPress, p.365.3. Woodall, George (1992). The Role of Forests inClimate Change, in “Managing the World’s Forests:Looking for Balance Between Conservation andDevelopment” edited by Narendra P. Sharma,Kendall/Hunt Publishing Co., Iowa, pp.75-91.4. Ciesla, William M., 1995; Climate change, forestsand forest management: an overview, FAO ForestryPaper 126, Forest Resources Division, FAO, Rome,Italy.5. World Commission on Forests and SustainableDevelopment, 1998; Our Forests . . . Our Future,March report, WCFSD Secretariat, Winnipeg; p.126.6. Kalshian, Rakesh (2002). Water: MidsummerNightmare, Outlook, Vol. XLII, No. 21, pp. 58-61.


THE NEED FOR AN IN-DEPTHSURVEY OF MY PRESENT LIFE SOJOURN

There is always an inquisitiveness toknow about the lives of persons who havemade a mark in their specific fields of actionand endeavour. It not only satisfies our curiositybut offers clues and guidelines towards theresolution of the problems of life. Be that as itmay, biographical narrations are alwaysentertaining, engaging and valuable in impartinginsights and inspirations.

Friends have often been makingqueries about my life but I have generally putoff answering such queries because outwardlyvisible events of my life are there for all to seeas an open book. People have a propensityfor magic and miracles. Numerous persons whohave come in close contact with me as seriousspiritual aspirants have been benefited by thedivine grace working through me and theyconsider me a siddha pur¿Ìa (an enlightenedsoul). They are keen to know abut the secretswhich have made my life a benediction and ablessing. In fact, the secrets will remain a secretduring my lifetime as I have imposed a ban ontheir disclosure. If anybody wants to reallyknow about my life story he should, at first,understand its underlying philosophy. Thosesearching for something truly mystical and outof the ordinary will probably get new directionfrom my way of life.

Although, there has been nothingostensibly magical in this life, there is much thatis substantial, which can help in understandingthe real nature of spirituality (Science of theSprit) and its definitively positive results. Beingignorant of its real nature, people are misled,they get disappointed, lose faith and regardspirituality as mere pretension or sham.Majority of the people these days consists of

MY LIFE :ITS LEGACY AND MESSAGEGurudev Pt. Shriram Sharma Acharya

( With this issue we start serialising revised English version of Gurudev’s autobiography in Hindi – Ham³rº Vasºyat aur Vir³sat )

those covert atheists who at one time hadturned to formalistic religion enthusiastically butdid nothing beyond following some mechanicalrituals. Later, joy and zeal disappeared fromthese lifeless routines. How could faith beretained when whatever was held forth asculmination of these religious pursuits did notever materialise?

My life story can act as lighthouse forgenuine seekers of Truth. It is a way of lifeadopted by a rational and a realistic person andthere is nothing obscurantic and pretentious init. Stigma of failure cannot also be attributed toit. Persons who seriously try to understand thatthere could be a true path to attain the goal ofsoul-awakening, who do not fall into the trapof illusion of short-cuts, would not meet withdisappointment and disillusionment. Had suchpersons read my story, understood the spiritualphilosophy underlying it and followed theprocess of self-growth prescribed therein, it iscertain that the number of such misled andconfused persons would have been far less thanwhat it is today.

There is another category of personswho are realistic and at the same time areendowed with insight. They wholeheartedlybelieve in Rishi traditions. They concede thesupremacy of spirituality (Science of Spirit)over the physical sciences which deal with theworking of apparent phenomena and areinquisitive about its real nature. Every fruitvendor says that her plums are sweet but thetruth or otherwise of the claim is determinedafter actual testing of the fruit. When righteous people act togethertowards righteous ends, the result is bound tobe good. Thus, those who want to understandthe nature of spirituality of the Rishi traditionswill greatly benefit by the in-depth study of my


way of life. The whole of my life of the pastsixty-three years since the age of 15, has beenspent for this very purpose. The results are therefor everyone to read like an open book and tobe convinced that the right path must havebeen pursued to get these astoundingly sublimeresults. Such a sunlit path can be profitablyfollowed by others. It is hoped that those whoare drawn towards self-knowledge and the life-transforming power of spirituality, who want tosee its re-effulgence, who want to test theorieson the touchstone of the actual proof wouldfind the perusal of these pages (truthfullynarrating the process of my own self-growth)rewarding.

There is nothing peculiar or fascinatingin my outer life apart from certain turning points,which are being published here. There is noscope in it for magic or miracles or for hoppingand jumping about by way of fun and frolic. Ihave been spending my time single-pointedlyin a well-organised and well-planned manner.Therefore, those looking for a march of glitteringpageant of stimulating events will bedisappointed. However, those interested in theverities and mysteries working beneath thefoam and froth of the surface events will get aglimpse of the perennial unbroken tradition ofthe flow of spirituality and they would be ableto understand the underlying causes of successand failure in life. They only reason which causesdisappointment in the field of religious worship,which has defamed spirituality and made itridiculous, is to consider formal ritual aseverything and to pay no attention to the innercleansing and refinement.

My outward actions and activities arelike those of any ordinary person but theydirectly originate from the bedrock of Spirit andrelease the spiritual splendour and energy(brahmatejas) which bestows the capacity toaccomplish something worthwhile and ofdecisive importance for the good of all.

There was no purpose in describing indetail the various events of life, except to satisfysome curiosity. What really mattered were theinner vision and steadfastness of faith whichacted as manure and water for nurturing thetiny seed to grow into a mighty tree. In fact, itis the radiant personality of the devotee(s³dhak) that infuses life in s³dhan³ and mereperformance of rituals is nothing but a pastime.Ram of Tulsi, Hare Krishna of Soor, collectivesinging of devotional songs by Chaitanya,songs of Meera, Ramakrishna’s worship ofMother Kali, did not become radiantly alivefor these devotees merely by their ritualisticworship. Innumerable persons act in an absurdand mechanical manner; what they get isnothing but ridicule. When Valmiki changed thepattern of his life, he became illumined even bydoing japa in an incorrect, reverse manner.Ajamil, Angulimal, Ganika and Amrapali werehardly literate but they had moulded their innerlives in conformity with spiritual ideals.

It is rather a sad irony that people thesedays mistakenly assume that they haveembarked on the path of self-realisation merelyby uttering some words, performing certainrituals or making certain offerings to the Deity.They never try to transform their thoughts,character and attitudes in the light of theIndwelling Spirit which is a must for spiritualprogress. I have always been cautious not toallow this falsity to enter into my way ofs³dhan³.This path is realistic, practical andeasy to be followed by and beneficial to thecommon mass of humanity. My way of lifeshould be studied keeping this in view.

( To be continued….)

Practice of moving fromignorance to knowledge, from flaws toperfection, from humanity to divinity –is up³san³up³san³up³san³up³san³up³san³.

-Pt. Shriram Sharma Acharya


Meaning and Purpose of WorshipWhy do we worship the divine? To

condition and remind our minds of our divineorigin. True worship of God means only onething –the cultivation of nobility in thoughts,motives, speech and action. If you think thatby worshiping a particular God you will gainmaterial success or fulfil a specific desire–– thenit is a wrong delusion. Worshiping God withsincerity results in enhancement of virtues likegenerosity, compassion and warmth in yourpsyche. It brings about a positive change inthe attitude of the devotee towards life. If youhave not performed worship in its true sense,then you are likely to be lost in a maze of lifelessmechanical rituals.

You should worship in such a way thatyou also get the gifts of grace bestowed ontrue devotees present and past. Your virtues,character, actions, behaviour, thoughts andsentiments must improve as a result of worship.This is what shows the activation of divinity inlife. If you attain this state, great opportunitieswill knock at your door. Glance through thecultural history of India –– all the great namesin it are of those who served the noble causefor the good of all and not of those who earnedscholastic laurels. Have you heard ofMahamana Malviyaji? He was an ordinaryperson who became a great personage throughsincere worship of divinity as he conceived it.

Friends! When God is pleased, Hedoes not give you the petty worldly things youhanker after. Rather, He bestows on yougodlike qualities which elevate your soul. Thelives of world’s really great personagedemonstrate this fact. None among them was

Awakening Divinity in Man(Translation of the Hindi Discourse – continued from the previous issue)

such who did not receive God’s grace,guidance and cooperation of the masses theyserved. Give me one name of a great personalitywho was not endowed with any godly qualitiesof compassion, love, faith and service and whodid not elicit spontaneous and lovingcooperation from those who followed him. Thenoble values and principles of morality, ethicsand spontaneity when adopted in conduct, helpin enhancements of talents and resources. Saintsadhere to great ideals of god like lives. Theyare never poor; required resources arrive attheir doorstep. But they do not accumulatethem; they generously share them with theneedy.

When our minds are cleansed of allimpurities and perversions, our material andinner resources are augmented. How manyexamples should I mention? The life of everyonewho followed the ideal path of love-in-actionand selfless service exemplifies this fact. Theyare true devotees in my view. I consider theworship and devotion of only those as true andworthwhile who could attract divine energiesof their deity by the nobility of their character,by the magnetism of their virtues and by theirsingle-minded determination at self-refinementand self-effacement When deities are happywith your worship, they bless you with theattributes of a divine being: enlightened wisdom,compassion and selfless service. My conceptof worship and divine blessings is somewhatdifferent. I can say that a true devotee canattract divine energies by the force of his nobility;he can compel deities to help in pursuit of hisnoble aims. A true devotee in this sense is muchstronger a deity; he can get God’s help


whenever he asks as his right. God cannotignore his call.

Those who worship god begging for afew worldly possessions or for fulfilment of ego-centric desires can’t be true devotees even ifthey spend all their time in prayers and rituals.Glad consent to God’s will is the real spirit ofdevotion; it is the prime condition to be fulfilledfor being a devotee in its true sense. God hasinalterably assured His devotee, in the Gita-“yogakïema® vah³myaha®” I will providefor all your needs. True, God does take careof his devotee but He has not promised to satisfyhis cravings. “Yoga” and “kïema” mean takingcare of your physical, mental, intellectual andspiritual well-being.

There should not be any confusion thatit (God’s arrivance) includes the fulfilment ofyour gross sensual hunger. Don’t chase themirage of passions and desires; it devalues thedignity of devotion and the pre-eminence ofGod’s grace. The relation between the deityand the devotee is graceful and dignified onlywhen the devotee doesn’t beg for anything butrather offers to entirely give himself to the divine.God has already given you so much! He hascreated you. He is always taking care of youryoga-kïema, without your praying for it.

God is not a particularly embodiedbeing. It is we who have conceived Him invarious forms. If it is a must to give a definition,God could only be vaguely described as “aninfinite ensemble of supreme moral principles,saintly ideals and nobility”. Faith in divine valuesand ideals and a self-disciplined endeavour tolive for high principles is true devotion andenlightened worship.

All you really need will be providedTransparency of character is a great asset of aperson through which he gets abundant support,affection and co-operation from all quarters.

This is real prosperity. Can any monetary ormaterial resources ever provide it? Peopledonated unasked all their wealth and resourcesat the feet of Buddha, moved by hiscompassion and absolute selflessness.Gandhiji’s benevolence, his missionary zeal, hisaspirations were all aimed at the welfare of thelowliest and the lost. This, together with theimpeccability of his character, made him auniversally acclaimed mahatma.

People from all strata of the societystood by him, cooperated with him andfollowed him. Millions of people voluntarilywent to jails and sacrificed their lives for thenoble cause of national freedom upon his call.Is such ethical and spiritual eminence attainableby us all? Yes, indeed, subject to only onecondition – you too like mahatma, should beready to be led by truth dwelling light of thespirit. Light, your shadow will follow you. Butyou seem to be chasing your own shadow, theshadow of m³y³ – illusive worldly attractionsand attachments – that seem to haveoverwhelmed you. You should learn to walktowards the light, towards God, noble aims andideals. Such ideals are the attributes of deitieslike Hanuman and other emanations of God.

Friends, turn away from the mirage ofcravings, passions, greed and discontentment,and let your prayers and worship reach thestage where your personality would beillumined by God’s light, by the glow of divinity.This is true devotion. If you have cultivatedvirtuous tendencies and conduct, I assure youthat you will get support and cooperation frompeople around you. Boons of enlightenedprogress will be showered upon you from alldirections. This is what has been, and willcontinue to be, the source of God’s blessings,the blessings of divine mother Gayatri. This hasbeen the great tradition of devotion and of


devotees and will be so in the future too. If youunderstand this secret and learn the truemeaning of worship and devotion, yourGayatri Anushthan here will be accomplishedin the truest sense.

The self disciplining practices of thisAnushthan s³dhan³ are meant to refine yourpersonality so that virtuous tendencies flourishin you. If this tapaïcary³ of yours is sincereand one-pointed then at the end of thisAnushthan you will feel inwardly endowed withgodly attributes of an authentically virtuous andnoble person. When a person imbibes anattitude of loving service, he sees his own goodin the welfare of others and experienceshappiness in it. If you find them elevated in this

state of nobility, I would say you have attainedtrue devotion and grace of the god.You would be blessed by God, just as the greatdevotees of the past have been. I have triedand followed this path and have been blessedwith sublime gifts in my life. I want all of you,who have come for this s³dhan³ course of acondensed Anushthan, to get inspired andbe blessed by divine grace. If this inspires youand you begin to practice it, I assure you thatthe result will be so fulfilling, so majestic thatyou, your country, your life, your God, thiss³dhan³ course and I myself will be glorified.May God bless you with his grace.

|| OM SHANTI ||

ALTRUISM IS A DIVINE PROPERTY

A nobly disposed person donated all his properties for welfareactivities and also engaged himself in this noble cause. Soon hebecame popular among the masses. His glory grew with the expansionof his altruistic mission. His old acquaintances also used tocongratulate him for his right decision at the right moment. He, inreply, would simply say – “Suppose your bag was full of junk thensuddenly you find some precious stones. Won’t you throw away thejunk and make room for the latter?” Seeing people nod their headshe would add – “So this is all that I have done”.

“I have not made any great sacrifice. I have only followed thevoice of wisdom and chosen my way with farsightedness. Theresources, the wealth I possessed would have only made me comfort-loving lethargic and would have inflated and increased nothing butmy ego and avarice, if I had not made constructive use of them forthe needy. I have thrown away that burden and risk. Getting rid ofthe bondage of possessions had inspired my altruistic faith and givenme enormous strength. Whatever I have done (which you all praise)is only a result of that courage and prudence; it has bestowed anabiding sense of contentment and joy upon me and brightened mypath of life”.

akhandjyoti-englishmar_apr03

Documents