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

|
(May Almighty illuminate our intellect and inspire us towards the righteous path)
Yajurveda - Rigveda 3/62/10; Samveda 1462, Yajurveda 3/35, 22/9, 30/2, 36/3

Volume - 5 Issue - 2 March-April, 2007 Date of Publication: 01.03. 2007

Annual Subscription India: Rs. 72.00 Abroad: Rs. 720.00

Evolution The Inherent Urge of Life
Every living being has a natural urge to find its original source in a higher, evolved and enlightened state. This subliminal impulse of inner consciousness is what generates the natural cycle of progressive evolution of consciousness through ascending order of life forms. A seed grows into a tree which fructifies in the developed state and gives rise to its origin –– the seed. A child’s inner desire is inclined towards becoming a fully grown up man. The force of evolution in human life manifests as quest of human mind, through its curiosity to know and interact with its surroundings, with the systems, and mechanisms of his personal and social life, and its wonderstruck appreciation of the beauty and mystery of Nature. The perception of Nature works like a mirror for the human mind. It tries to seek and visualize its evolved states in the ever-new expressions of Nature. This is how it acquires knowledge and experience and endeavors for further progress. Life in the unlimited expansion of the universe manifests itself in progressive and dynamic states of consciousness. Rigidity, backwardness, complacency and self-centeredness are against the laws of evolution. Evolution is a perpetually progressive manifestation of Divine Consciousness. The dimensions of the gradual evolution in human life are much wider and have their higher horizons rooted in the sublime realms of divine consciousness. These emanate from the aspiration of the soul to awaken and unite with its Supreme Source. Spiritual transmutation is a progressive evolution of consciousness towards this ultimate goal.
–Pt. Shriram Sharma Acharya

Amrit chintan

( c.f. “Rishi Chintan”)
March-April 2007

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Amrit Chintan Evolution – The Inherent Urge of Life -------------------------------------------- 03 From Chief Editor’s Desk: Life is Incessant Change -------------------------------------------------------------- 05 What is Fate, Who Regulates it? ---------------------------------------------------- 06 Health for All Rejuvenation without Medicines -1 ----------------------------------------------- 14 Know the Essence of Tender Emotions - - - - - - - - - - - - - - - - - - - - - - 13 --------------------Siddhi through Sadhana- 2 The Need of Refined Environment for Success of Sadhana ----------------- 16 Ya y Therapy –2 ga Yagya: Medicinal Effects and Therapy for Eyes ------------------------------- 19
At o Lvn – 7 r f iig

Contents

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Develop Self Respect- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - 24 ----------------------------------Youth Column

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Shantikuj’s Campaign for Awakening of Youth ------------------------------- 26

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Science and Spirituality

Can Animals Predict weather? ----------------------------------------------------- 29 On the Road to Freedom - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - 3 -------------------------------- 3 Companions in Solitude-13 The Inner Aspect of My Sadhana of Life -II --------------------------------------- 39
My Life: Its Legacy and Message- 24

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T a w i h I a D i g a P e e t - - - - - - - - - - - - - - - - - - - - - - - - - - - - 43 ht hc m o n t r s n ---------------------------Amrit V³ñº

F u P l a s o S l - e e o m n - I -------------------------- 4 o r i l r f e f D v l p e t I -------------------------- 7 15
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Shantikunj news ------------------------------------------------------------------------ 50
March-April 2007

From Chief Editor's Desk

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Life is Incessant Change

he two-month period of March-April is the transitional link when the vibrantly alive and radiantly fragrant spring peaks out and there are subdued signals of the slow advent of dry, sunny and scorching summer.

Change is the fundamental law of Nature and Life. Of all the creations on earth only human beings have been gifted with the free will and wisdom to make choices and yoke the Law of Change for self-improvement, self-growth and collective well-being. At present, changes are occurring in nature and humanity at an unprecedented pace; and call for conscious, concentrated and enlightened efforts by human beings individually as well as collectively to rise out of egoencaged, divisive consciousness into the unitive cosmic consciousness. This alone can reverse the present helpless hurtling down of Earth with all its myriad manifestations of Life (including human) into the abyss of Doom.

In the modern era it is our Gurudev who had clearly visualized the gravity and grimness of the situation (mostly brought about through man’s own diabolic exploitation of Nature for selfaggrandizement) and had outlined a precise plan of action for ushering in an era of peace, holistic harmony and happiness – ensuring universal well-being – through life-transforming Gayatri Sadhana. We Gayatri Pariwar Parijans, have therefore to work wholeheartedly and resolutely towards the fulfillment of our Gurudev’s vision and mission. The coming Chaitra Navratri (March 19-26) will be a special occasion for us to undertake intensive Gayatri Sadhana through Laghu Anushthan of 24000 Gayatri Mantra Japa during this holy Parva for self-purification and spiritual recharging. 19th March (The first day of the Parva) will also mark the beginning of the new Vikram Samvat – 2064, which makes the Navratri Parva all the more auspicious for Sadhana. All Parijans are exhorted and advised to take up an intensive Laghu Anushthan for their own as well as humanity’s spiritual well-being. The annual school examinations in many parts of the country will be held during March. We send our best wishes to all examinees for excellent performance. Faith-filled Gayatri Japa will be a source of special inspiration for them. All worthwhile and purposeful change in human affairs begins through individual self-awakening, which then spreads as a ripple effect in the society. In this connection, let us as Sadhaks listen to the clarion call of Swami Vivekanand: “Arise, awake, sleep no more. Within each of you there is the power to remove all wants and all miseries. BELIEVE this, and that Power will be manifested….” With Navratri Parva and Ramnavami Greetings,

-Pranav Pandya
March-April 2007

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Who Regulates it ?

What is Fate,

The Indian mythology states that “Chitragupta” maintains the records of our karma, which shapes our future destiny. But who is Chitragupta? Is it another name of God? Or, does it refer to a superhuman, angel or is it simply an allegory?

ost of us are generally curious to know our future. As rational beings we feel that it is by and large determined by our efforts but still can’t create or predict it. Some of us may consider the uncertainty to be governed by some ‘unknown’ random law of Nature (or Murphy’s Law!). Whatever be the case, the word “fate” or destiny is very much a part of our natural inquisitiveness to know — why different people have different fates, or why people born in the same family, brought up in same environment, having the same qualifications and talents end up getting drastically different destinies in their professional and social lives? To a varied extent, we do feel concerned about ‘our stars’, horoscope, palm-maps, ‘cards’, etc that are commonly regarded as ‘indicators’ of fate. So let us examine what this fate is? The Indian mythology states that “Chitragupta” maintains the records of our karma, which shape our future destiny. But who is Chitragupta? Is it another name of God? Or, does it refer to a superhuman, angel or is it simply an allegory?
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The number of human beings inhabiting this earth itself is in billions. If we take into account the other living beings of millions of nonhuman species, the total number would be beyond mathematical calculation. It would be an impossible task for an individual being, howsoever superbly evolved, to work day and night without rest for millions of years maintaining records of each moment of life of innumerable beings of the cosmos. Impracticability of maintenance of such a stupendous record puts a question mark on the very existence of Chitragupta. Modern science, however, substantiates the reality underlying the metaphorical descriptions given in the scriptures. Science has now established that all mental, verbal and physical activities carried out by an individual having a discriminative mind leave subtle impressions on the deeper levels of the psyche. In this way, like the compressed audio-visual recordings of events on a microchip of the computer or compact disc, all good and evil deeds are being recorded in the hidden chambers of the
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subconscious mind. This record, like that of an ultra compact disk, remains in storage till it is required to be processed at a desired moment through an appropriate mechanism. In Indian science of spirituality, karma stands for any physical, verbal, mental or social activity. Because of the evolved state of human-consciousness, each karma ‘automatically and instantaneously’ generates a subtle mental imprint. These imprints cannot be erased before the karma results in the consequent effect (karmaphal) at the appropriate time – in this life or in any future life in any form. The scriptures also describe that the Supreme Creator (Lord Brahma) inscribes the destiny on the forehead of a human being and this Divine Inscription cannot be erased by anyone. Let us examine this concept from a scientific point of view. Studies based on sophisticated mapping of brain activities by functional MRI etc, show innumerable furrows in the grey matter all over the brain. Medical science has not so far fully deciphered the biological implications of these indentations. Comparative studies of different subjects have shown that density of these crenulations in the grey matter of highly evolved persons and thinkers is much more, than in the case of common masses. It shows that these ‘microscopic’ lines in the grey matter of the brain are nothing but compact subtle impressions created by external activities. This finding supports the possibility of imprints of mental, vocal and physical actions. The record of activities (good and evil deeds) on the neuronal ‘memory chips’ proves the existence of an adept, intelligent mechanism, which Hindu Mythology refers to as Chitragupta.

Linguistically, the Sanskrit word “Chitragupta” means “a hidden picture”. This refers to our inner mind, the unconscious mind or more precisely the “chitta”. [The impressions recorded on chitta could be understood in simple terms by automatic backup storage in the CPU of all the programmes executed on a computer]. As per the deeper science of spirituality, human consciousness works at four subtle ‘processors’ or ‘cores’ of consciousness; namely – mana (conscious mind), buddhi (intellect), chitta (the subconscious and the unconscious mind, the core of intrinsic tendencies) and ahamk³ra (the sense of selfidentity). These collectively define an individual self (jºv³tm³) and are carried forward with the subtle body life after life. The subtle imprints on the ‘hidden register’ of chitta — hence the gupta-Chitta (or Chitragupta) control the future course of life. It is a scientifically established fact that the active part of the human brain, which is only a tiny fraction of its total capacity (~ 7% in case of the most trenchant, most intelligent and most active mind!), itself has an infinite potential for storage and processing of information. It has also been affirmed that the subconscious and the unconscious minds control the continuous functioning of the brain. Thus there is no doubt about the limitless capacities of the unconscious mind. So the “Chittragupta” referred in the vedic texts is indeed ageless and limitless Superconsciousness which continuously maintains the records of every action, every thought, every feeling of individual beings.

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How do Chitragupta’s records account for fate? The self-regulated mechanism of the eternal Consciousness Force keeps a continuous microrecord of our deeds in a subtle form, as mental inscriptions. Upon death, these ‘shorthand notes’ (in the subconscious layers of chitta) serve the purpose of ‘testimony’ for objective evaluation of the total span of our present life. As we all know, the human mind works at two levels: one external and the other internal. The outer mind, which we experience all the time except while in the state of sound sleep, is analytical. It analyses the pros and cons, accepts and discards, infers, aspires as per the urges of the senses and is driven by extrovert tendencies. It takes decisions with the help of intellect, but frequently changes its resolutions. The inner mind, on the other hand, is like an innocent but resolute child. It neither accepts nor discards anything, but as the true faithful representative of the divine, functions impartially toward divine justice. The external mind may think of escaping punishment by suppressing or overlooking the recordings of the lines of evil deeds and highlight only the virtuous deeds for reward. The inner mind (conscience is one of its constituents), on the other hand, works differently. It takes decisions like an unbiased judge of highest integrity, who cannot be influenced by allurement, fear or any vested interest. It is said that in each human being there co-exist a saint and a devil. You may consider the sublime inner mind as a representative of divinity and the external mind, which is ever engaged in reasoning,
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rationalizing, deliberating, conspiring and hypocrisy, as a tool of the devil. The external mind may deceive the soul by justifying each and every action of a person. The inner-mind, on the contrary, is the flame of the soul and a projection of the Absolute Truth. It is, therefore, incapable of conceit and deceit and is innately calm and detached. That is why God has entrusted it with such crucial responsibility. For the common man, it is the deity Chitragupta. Being absolutely impartial, this deity has been given the high seat of Divine Judge. Like a secret service agent, this deity is all the time vigilantly shadowing a person and recording his actions in its secret diary. In human society, there are two departments for punishing the violators of law- namely the police and the judiciary. The police arrests the accused, collects the evidence and presents these before the judicial court. Thereafter the process of justice takes over. The judge delivers the judgment after considering all aspects of the offence and related circumstances. Depending on the circumstantial evidence, individuals are handed down varied sentences for the same type of offence. Let us consider an example. Three persons are accused of killing a person. Because of different circumstances associated with the crime, one is set free, the second person is sentenced to five years of imprisonment and the third is sent to the electric chair. The person, who was released, was a mason. While working at an elevated level, he had accidentally dropped a brick, which killed a passerby. The presiding judge found that the brick was dropped accidentally and
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unintentionally, without an ulterior motive. Hence the accused was released without punishment. The second accused was a farmer. Finding a thief stealing his crop, he had given him a fatal blow, killing the offender. Taking into consideration the circumstances, which prompted the offence, the judge surmised that though it was natural for the farmer to show his anger towards someone stealing his property, nevertheless, since he had overreacted to a small offence, a sentence of five years imprisonment was appropriate. The third person was a notorious robber who had robbed a rich man and intentionally killed him in the process. In this way the worldly court of justice pronounces judgment after minutely examining all circumstantial evidences. In the inner-mind the ‘coded’ notes of Chitragupta discharge the dual responsibility of God’s police and court of justice. In the material world, if the prosecutor presents inadequate or false evidence, the judgment of the court is likely to be flawed, but in the inner occult world there is absolutely no possibility of such miscarriage of justice. The inmost mind, being the direct and transparent witness to all physical as well as mental activities of a person, is fully aware of the intentions, motives and circumstances of each and every action. Being fully aware, it does not require the testimony of the external mind or intellect to arrive at a conclusion. In Divine Justice the gravity of a sin (vice) or merit of a virtue is decided on the basis of the motive and degree of emotional involvement with the deed. Whereas in the material world objects are measured materially on the basis of their mundane worth, this measure is irrelevant for dispensing Divine Justice. The material world
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may ignore a poor donor of ten cents and admire a person donating ten thousand dollars, but in Divine Jurisprudence the worth of such acts of altruism will not be assessed on this gross physical basis. Let us take an example. In a remote, undeveloped tribal area, one may barter a kilogram of food grains for sugar, but in a developed country one has to pay in hard currency. In the material world, people do earn fame and name by making large contributions to charity, helping in popular welfare activities, joining religious or charitable institutions, delivering or listening to sermons and participating in pilgrimages; but the “Domain of Chitragupta” does not accept this currency. The ledgers of this domain record only debits and credits of motives and emotional involvements in the performance of deeds and convert these into virtues and sins accordingly. Upon being exhorted by his Divine Teacher Lord Krishna, Arjuna got millions killed in the war of Mahabharata. This great Armageddon, during which the entire battlefield became littered with corpses, took place because Arjun agreed to take part in the war. In this way, Arjuna could have been considered a great sinner, but Chitragupta gave credit to his motive for waging the Mahabharata war. Arjuna’s intentions were pious. He had fought only to re-establish the ‘Supreme Moral Order’ (dharma sth³pan³). Chitragupta’s ‘ledger’ did not take into account the slain bodies of the soldiers. Physical objects have no relevance in the invisible realm. Chitragupta simply

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ignored the number of toys of flesh and bones destroyed during the war. Does a king bother about the number of toys broken or the number of grains spilled? In this world billionaires are held in high regard but in the realm of God they are paupers and nonentities. On the other hand a poor man of this world, if he is kind hearted, could be counted in His realm amongst the king of kings. Whatever a man does, only his motives - good or bad - are recorded in the corresponding account of Chitragupta. A public executioner, who, in course of duty, hangs a person condemned to death without any malice, could be considered a virtuous person by Chitragupta, whereas a priest, who meticulously follows the rituals, but is secretly engaged in corrupt practices, will be labeled as a sinner. In the realm of the Lord of Divine Law (Dharmaraj), the decorations of the exterior world have no values. There only the interior worth is evaluated. It hardly matters whether externally an action of a person appears good or bad. The determining factor is the interior or emotional input. The roots of vices and virtues unquestionably lie in the intentions, in the nature and intensity of the intrinsic tendencies, the motives, the desires, and not in the external deeds. To understand that the type and intensity of motive is directly proportional to the gravity or greatness of the sin or virtue respectively, take the example of two individuals nursing a sick person. Apparently both are engaged in the same service, but whereas one is doing it indifferently, the other serves with tenderness, sympathy, large-heartedness and love. Here,
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in spite of apparently identical service, the measure of virtue will depend on the quality of emotional involvement and love. Similarly, amongst two thieves, one of which is compelled to steal because of starvation and the other steals for acquiring drugs, the sin will undoubtedly be considered greater in the latter case. In the foregoing paragraphs we have discussed how Chitragupta, a component of our own inner self, impartially records our good and bad deeds on the sub-microscopic elements of our inner conscience and that this subtle recording is popularly known as the “Lines of Fate” (Karma Rekha). We have also understood that the process of divine justice does not regard an act as sinful or virtuous by the external appearance of the activity but on the basis of the quality of the motive of the doer. In God’s jurisprudence, there is significant clause for treating each individual independently according to the state of purity of the soul. The laws of Spirit hold that each soul is perpetually in the process of progressive evolution i.e. purification through the course of successive cycles of birth and death. That is, at each successive stage the soul acquires greater purity and is given a body in the species of higher consciousness (wisdom). Being born as a human being is regarded as the most precious gift of conscious evolution, as this is the only life form where the individual self gets a chance with full liberty to do good or bad karmas and accordingly write his/her destiny. Human life alone offers the chance for liberation from the cycles of birth and death. It is up to us how we, the architects of our own destinies, make use of this invaluable opportunity.
March-April 2007

Health for All

Rejuvenation without Medicines -1

Nature has innately gifted all living creatures with vibrant health. Every creature is born with natural resources to be able to lead a healthy and happy life. It is only at the level of human species that one observes a vast majority suffering from some or other kind of illness, affliction or weakness. When all other creatures, in spite of having nominal intelligence, keep themselves healthy, it is surprising indeed that human beings, claiming themselves to be intelligent, should be suffering from all kinds of diseases? In this serial we bring to our readers, in abridged form, Poojya Gurudev’s practical suggestions for improving health and vigour and attaining longevity (from his popular booklet in Hindi titled “Bina aushadhiyon ke kayakalpa” meaning ‘Rejuvenation without medicines’). We begin with: What causes weakness and disease?

What causes weakness and disease?

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he root causes of both the weakness and the disease are same. When adequate life force is not generated for normal functioning of body, it is called ‘weakness’; and when this condition deteriorates further and creates a problem for a specific body part or the entire body, it is called a ‘disease’. There is a half-baked theory that diseases are spread by viruses. This creates a false impression that diseases come from outside; if one protects oneself from viruses, there will be no disease. To a large extent, this is not true. In a healthy body, there is so much acid, alkali and heat that any external germs or viruses are easily destroyed; external infections get shelter only in a weak body with low vitality. During the spread of highly infectious diseases like plague, cholera, smallpox, etc healthy volunteers serve the patients and also cremate the dead but nothing happens to them. The mothers keep their children infected with smallpox tucked in their
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laps. Patients suffering from tuberculosis are also nursed by their relatives but it has been observed that nothing happens to the persons attending to them. The sweepers, whose only job is to clean the dirt, are seen to be much healthier than the people who are all the time afraid of germs/viruses. It has also been observed that in the so called ‘high class families’, where every care is taken to keep the homes clean and disinfected, residents suffer from many incurable diseases. When so much care is taken to protect the environment, how are the germs or viruses of diseases able to attack the residents? Even if we assume that the disease comes from outside, then also we will have to accept the fact that disease-causing germs/viruses are able to make their homes only in weak bodies. If they enter a healthy and strong body, then the life force will immediately eliminate them. Normally the root cause of weakness and disease lies in the stomach. When the food intake is not properly digested, it does not
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produce healthy blood in sufficient amount, resulting in low production of life energy. Therefore, people with disordered digestive system suffer from low vitality. This results in the weakness of inner as well as outer body parts giving rise to many ailments like constipation, acidity, burning sensation, headache, stiffness, pain, laziness, etc. Thus the weakness in itself is a kind of disease. The disturbed digestive process results in rotting of food in the stomach. Suppose wheat flour mixed with water is kept in a pot in a warm place. Soon it will rot and produce a foul smell; the mixture will become toxic and germs will be produced. Likewise, the undigested food in the stomach becomes toxic and these toxins spread over all parts of the body. Wherever they accumulate, they create trouble or inharmony there. Such troubles or inharmonies are called diseases. A healthy body removes toxins and unused matter daily from the body through excretion. Excrement, urine, sweat, mucous, ear wax, etc are manifestations of the removal of toxins. But the body with low vitality cannot do this cleaning efficiently and hence the toxins go on accumulating in it. When this condition is aggravated, it is manifested in the form of different diseases. The white blood cells (WBC) in the blood are like soldiers of the defense system of the body. As soon as they find foreign invaders in the form of toxins, germs or viruses, they gather and start a counterattack and fight till the invaders are eliminated. This process produces heat and swelling in the affected body part. If this battle field is spread over
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A y u ga p r n w n t ar s it a t i s p o n s i a t e t o i h o t a n u reme knowledge. A t r i i i l t s i g o h s s n e i y, fe nta etn f i icrt te lte acpe hm a a dsil. A te h atr cetd i s icpe t h c m l t o o ap r i u a p a eo l a n n ,t e opein f atclr hs f erig h d s i l w n e t o f r gurudakïiñ³ as a mark icpe atd o fe of gratitude. The guru perplexed him by asking for ‘something that was totally useless’. The d s i l w n i s a ho s c at i g C n i e i g i c p e e t n e rc f u h h n . o s d r n t es i b n a hh sf e a aw s e h b n d w h ol eet i et s at, e et on t c l e t i , w e h ‘ e rd i sreaming – “Hay! o olc t hn e ha ’ tc What are you doing? Yo regard m , t e s i , a u e h ol s useless? Don’t y u k o t a a l t e b o s o o nw ht l h on f mother eart a b r t rough my womb? In fact, h re o n h i i m atiue wihacut frtesae t s y trbt, hc cons o h hp, t s ea ds e lo e e y h n ” at n ml f vrtig After searching for a long time, the young aspirant found a stinking heap of rubbish; he j s c u d ’t s a d t e . S d e l h t o g t t a u t o l n t n h re u d n y e h u h h t this abominable stuff was re l y u e e s H al sls. e togt o cletn i t flil te pcla huh f olcig t o ufl h euir demand his guru B t t e n x i s a t h ‘ e rd . u h et ntn e ha ’ t e re p n e f h s o s rom the garbage heap: “Wi l y u l o f n a b t e s u e o f rt l z t o t a m ? Al i d e t r o rc f e i i a i n h n e l t ec p f n t e e s n i l n u i h e t f h ro s i d h s e t a o r s m n rom me. A l t e f o g a n a d f is g l h o d r i s n ru t row because of m . St l y uregard me as useless!” e il o Suddenly the truth dawned upon the aspirant. He udrto ta,i si adgraecudb s nesod ht f ol n abg ol e o valuable, then nothing could be without worth in ti wrd ad ta ee te tnet pril o hs ol n ht vn h iis atce f Nature has its own importance. Useless and v l e e s i o e w o regard o h r a i f r o auls s n h s t e s s n e i r. Ye ! E o o a o a c i s c a d s a s g r rr g n e s u h i c rdable none t t He went back to his master and implore n i y. d ta h wudofrntigbthsoneo a ht e ol fe ohn u i w g, s te gurudakïiñ³ a t e l t e s f e . T e g ru h t h a t r’ e t h u h g e h ma f c i n t l a db e s dh ms y n ugd i fetoaey n lse i aig “Now you have completed the course of instruction. Indeed, acquisition of knowledge b c m sm a i g u a db n f c a o l a t rt e eoe ennfl n eeiil ny fe h complete elimination of ego.”

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the entire body, the whole body will be heated. This is called fever. The body removes toxins in different forms; for example, phlegm, vomiting, loose motions, mucous, sweat, etc. When these symptoms appear, one should be neither perturbed nor should these be suppressed; rather they should be allowed to run their course slowly so that the task of cleaning is done properly. If the symptoms are suppressed, the toxins will remain in the body; and upon getting a chance, will again strike in some or other form of illness. What is pain? It is nothing but the effect of a tussle between the life force and toxic elements. In this struggle, if WBC win, then disease will be cured; and if toxic elements win, then they harm the body. A poisonous abscess can emaciate even the adjacent bone; a very high fever can cause death; aggravated diarrhoea may cause excessive weakness; etc. These are examples of the victory of toxins. Defeating the foreign invaders/toxins and helping the army of WBC in keeping the body healthy is the objective of therapy. It should be the duty of a therapist not to suppress the symptoms of the disease but help strengthen the immune system of the body so that it becomes capable of fighting the foreign elements. Unfortunately, the modern methods of treatment aim at demonstrating the miracles of medicines by suppressing the disease. It is true that the patient feels some immediate

relief by this method but he is not cured completely. Strong medicines, especially antibiotics, accomplish the task of destruction. They destroy both the viruses as well as healthy cells, leaving the side effects that continue for weeks and sometimes even for months. Supposing our army is fighting that of the enemy; and a poisonous gas is spread so that both the armies die and then rejoice the end of war. Indeed the war ended but our army also vanished along with the enemy’s. It would have been praiseworthy had the army of the enemy died and no harm had been done to our side. Medical treatment must be done. However, it should be such that it neutralizes the body poisons and protects the health preserving cells, even though it may take some time. Please remember! Weakness and disease, both, are one and the same thing. Improving the digestive system is the basic treatment for all the diseases. By this method, the weakness as well as the disease both are removed and the patient acquires good health. In the subsequent issues we will discuss the principles and practices of strengthening the digestive system, the techniques of rejuvenating the weak, infected and diseased parts of the body, and finally the method of achieving Kayakalp (rejuvenation). (To be continued)

Pyia ftesdpnso teblne saeo mn.N ilesi a pifl hscl ins eed n h aacd tt f id o lns s s anu a t e i l e s o m n . A v l u f e s o l o d a f e h S m l r y, i l e s s e s s h lns f id u t re e d n y n e d l s . i i a l l n s e k s e t r i t e b d o a p r o w o i m n a l d j c e a d depressed. No hle n h oy f esn h s etly eetd n medicine has been manufactured so far which can cure a person when he hmefkeshsmn p ocpe wt ngtvt i s l e p i i d re c u i d i h e a i i y.
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Know the Essence of Tender Emotions
The aspiring minds may want to know how to create tender emotions in life, how to feel emotional contentment? The answer is very simple. The flow of tender emotions increases by expression, but dries up by suppression. Aha® tasÚeva vandhura® paryach³mi h—d³ origin of all psychological ailments lies in mati®. Kuvitomasy³p³miti. hidden, crushed, betrayed and tormented
- Rigveda 10/119/5 Meaning: As the carpenter mends the sitting arena of the chariot, so do I refine my intellect with my (pure) heart. Have I, indeed, consumed soma? Tender emotions are the pivot of jivana sadhana. All the virtues in life flow from and revolve around them. It is emotions that give the sense of contentment in life. Whatever new heights of development and progress are scaled in disregard of emotions will leave a nagging feeling of emptiness and vacuity. All the acquisitions of wealth, power, respect and honour fail to give inner satisfaction; the interior always feels thirsty for something else. The lack of emotional warmth makes one feel penurious in the midst of opulence. This is intensely felt by those who have seen their sentiments being crushed to pieces, whose trusts have been betrayed in life, who have longed for some warmth and got none, and who have suffered in silence the agony of repeated emotional blows. Their vacant eyes and throbbing hearts are pointers to the fact that emotional pains dissolve like a slow poison in life. From this poisonous admixture spring innumerable mental disorders. The
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emotions. On the other hand, if there is a proper sprouting of emotions in life and they are nurtured with care and love, miraculous changes are inevitable. Such persons become masters of innumerable virtues and the fragrance of their personalities permeates the whole surrounding. Not only they themselves feel contented but even those in their contact and vicinity find their lives becoming meaningful and joyous. This is so because it is the golden truth of life that where the magnetic force of emotional sensitivity is very intense, there is a continual and proportionate generation of virtues. Contrariwise, wherever insensitivity grows, there is a matching upsurge of vices and evil tendencies all around. The aspiring minds may want to know how to create tender emotions in life, how to feel emotional contentment? The answer is very simple. The flow of tender emotions increases by expression, but dries up by suppressing. It is a type of wealth which the more you spread around, the richer you become, but a niggardly attitude leaves you a destitute. Hence the seekers of emotional fulfillment are
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advised that rather than trying to get the warmth of someone else’s emotions, they give out their own warm emotions to the needy and the sufferers. The result of this pious and selfless action will be, in all circumstances, highly satisfying. The words of a holy seer in the spiritual life of India, Swami Ramtirtha, are very enlightening in this context. Those days he was in America. His personality, a confluence of tapa, wisdom and love, had acquired a divine magnetism. Countless number of people rushed to him in distress and returned with a smile. One day a woman came to him, she was a picture of gloom and despondence. Someone had sent her to Swami Ramtirtha. Come she had somehow, but was unable to speak anything. Deep depression had made her tongue-tied. For a long moment she remained sitting statue-like, saying nothing. Swami Ramtirtha, too, said nothing to her, only kept gazing at her with compassion in his eyes. This silent shower of compassion and empathy melted the ice of accumulated pain, and it began to pour out of her eyes. She kept weeping and weeping and Ramtirtha kept looking at her with affection. The panacea of love and understanding gradually enabled her to regain her voice. With tears in her eyes and throat, she narrated her story. Its gist was that after sacrificing everything – money, body, mind, life, she had been betrayed and had got only dejection in return. After patiently listening to her, Ramtirtha spoke somberly: “Sister, everyone in this world behaves according to the level of his
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capability. One’s physical, mental, intellectual and emotional capacities bound and circumscribe him and limit his conduct to the available measure. Those whose emotions are soiled in selfishness and venality are only worthy of forgiveness. They should be forgiven with a loving heart. Very helpless are these poor souls”. “Is it impossible, in that case, to get true love in life”? The woman asked. “No, it is not so, “Swami Ramtirtha replied, “true love comes, but only to those who know how to love truly”. “My love was also true”, the visitor remonstrated. “No sister, your love had expectation. Also, there was a poisonous element of lust dissolved in it, whereas true love appears only in the form of selfless service, compassion and reverential faith.” The woman realized the essence of Ramtirtha’s words. She now knew that love is only given; it does not demand anything. Love is the name of unconditional giving. It is the name of emotions that are free of lust, longing and egoity. Having assimilated this wisdom, she joined a hospital as a nurse. Her emotions found an outlet in selfless service. When, after a long time, she met Swami Ramtirtha again, she was a transformed person. Her personality radiated a unique glow, the glow of contentment. At the same time, she was getting the goodwill of many without asking. The taste of pure love had blessed and satiated her. Really, only they who simply give, and not demand, know the essence of tender emotions. Under the soothing comfort of this effusion grow various qualities of the personality, among which is included enhancement of intellectual capability too.

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Siddhi through Sadhana-2

The Need of Refined Environment for Success of Sadhana
A sadhak (devotee) should be considered fortunate, if he gets an opportunity to do sadhana under the shade of Himalayas, in the lap of Ganga, in a devotion-filled environment and under powerful protection and guidance.

he paramount importance of Sadhana – Upasana is repeatedly stressed in the Indian Philosophy and the scriptures of Yoga. In spite of this, it has been observed that sometimes people following all the prescribed rules and rituals do not get the benefits of Sadhana – Upasana, which have been mentioned in the scriptures. This is due to the negative effects of the environment. It is true that some Siddha ascetics change the environment with their will power and Tapa Sadhana (penance). But it is also true that the effect of environment is quite significant in the development of human beings. As Sadhana – Upasana is related to one’s traits and each environment has its own good or bad aspects, the quality of place and environment becomes all the more important for higher level Sadhanas. Many positive and negative examples illustrating the forceful effects of environment may be found in history as well as in daily life. There is a famous story of Mahabharat. In order to select the place for the great war between Kaurvas and Pandavas, Lord Krishna appointed a special adept in the subject. He searched for a suitable battle-field around
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Hastinapur which had strong vibrations of fratricidal conflict. Upon returning he narrated one incident in which he saw two real brothers fighting in Kurukshetra. Lord Krishna chose this very place for the war, because he had a doubt that Arjun, being very sentimental, might refuse to fight with his own kith and kin. Similar incident is narrated about Shravan Kumar. When he was taking his parents in a Kanwar on a holy pilgrimage, he came to a place where he not only threw down the Kanwar but also abused his parents. After crossing that region, he felt deeply remorseful for his unbecoming behaviour. His father consoled him and told him that it was none of his fault. That place once belonged to a demon – Maya, who imprisoned his parents and then killed them there. It is a fact that the land too has its subtle vibrations and they can be felt by visiting sacred tanks, temples or graveyards. The soil of Kullu is famous for apples. Such apples cannot be grown elsewhere even by providing best manure, water and conditioning. The oranges of Nagpur and the bananas of Bhusaval are not available elsewhere. Whereas Muzaffarpur is famous for lychees, Lucknow is famous for muskmelon.
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The tasty mangoes that are grown in Malihabad and Banaras, are rarely found elsewhere. Sandalwood trees grown in the forests of Mysore have their own special fragrance. A vast difference in the quality of grains is observed due to the variation of environment. The wheat of Punjab is much better as compared to the wheat grown in other parts of India. Cows, giving milk, can be found in the entire country; but there is no match for the cows of Haryana. It is the Azerbaijan region of Russia that is famous for centenarians. Death before 100 years there is considered untimely. These are all the effects and qualities of environment. One cannot remain unaffected by them. The same principle applies to the vegetation. The herbs are the same, but when they are grown in different regions, their qualities vary. A significant difference is observed in the properties of Brahmi (a medicinal herb) grown on the bank of the Ganga in the Himalayan region and that grown on the banks of rivers in the plains. The same rule applies to other herbs too. According to the regional peculiarites, the difference is found not only in the human configuration but also in the behaviour. Although, a human being is free and, in principle, he is fully capable of transforming all the traditional pressures with his own will power; but on the practical plain, it has been observed that the regional environment goes on moulding the residents. In spite of giving recognition to originality of a person, it has to be accepted that the majority of the people in society does not live thoughtfully but it lives under the influence of environment. The castes
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and families too have their own peculiarties. The religiousness in Brahmans, bravery in Kshatriyas, economic shrewdness in Vaishyas, artistic skills in sculptors, etc. are more pronounced as compared to others. Some tribes have the habit of theft and pilferage as their inherent traits. Some classes are notorious for cowardice and foolishness. When we search for the causes of these behavioural differences, only one prominent cause that is encountered is that when a person lives in a particular societal environment, he develops the virtues or the vices accordingly. Any normal work can be done in the normal environment, but if it is desirable to do some extraordinary work, then an appropriate environment has to be searched. From this point of view, India’s Himalayan region has earned the unique distinction of being the most suitable place for doing high level spiritual sadhana. This region has been praised as the land of gods (devabhoomi). Important experiments on Ayurveda, chemistry, literature and Yoga have been conducted from time-totime in the extensive laboratory of Himalayan region. This has been the land of action of Sapta Rishis (seven seers), great ascetics and divine personages. Gurukuls for students and Aranyaks for persons involved in righteous deeds and conducts used to be run here. Tapasthalis (places or regions where an ascetics do their penance) of persons like Vashishtha – a religious leader and a spiritual guide of Suryavanshi monarchs and Vishwamitra – an ascetic and visionary of Gayatri Vidya were located on this very soil. Persons with divine vision say that the cosmic spiritual consciousness has been descending on earth specifically in this region. Scientists consider Polar regions to be the centres where
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the physical cosmic vibrations descend on earth. The same recognition is accorded to Himalayas in the field of spirituality. This region is a descending point for vibrations of universal divine consciousness where the sincere devotees, through hard penances, acquire divine qualities. This cold region is uniquely suitable for Sadhana. It is believed that the water of Ganga is a mixture of divine herbs. Due to the hard penances done by Yogis and ascetics in this region, the environment here is filled with special spiritual vibrations. On entering this environment, noble thoughts and sacred emotions start flooding the consciousness spontaneously. It seems this region is still largely untouched by the polluted environment engulfing every corner of the earth. A sadhak (devotee) should be considered fortunate, if he gets an opportunity to do Sadhana under the shade of Himalayas, in the lap of Ganga, in a devotion-filled environment and under powerful protection and guidance. The aim of establishing Gayatri Teerth, Shantikunj at Hardwar in Uttarakhand State of India, is to provide such an environment to those who are desirous of doing higher level Gayatri – Sadhana. Through the seer-vision of its founder, the seer-savant-scholar par excellence, Pandit Shriram Sharma Acharya, Shantikunj has grown into a unique fountainhead of moral, ethical and spiritual awakening of the masses in India and abroad, with its message of universal love, peace, harmony and unity-in-diversity. In order to integrate science and spirituality, Acharyasri
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also established Brahamvarchas Reseach Institute near Shantikunj Ashram. In the laboratories of this Institute are scientifically analyzed the effects of spiritual sadhana, rhythmic chanting of mantras, music, treatment by medicinal herbs and Ayurvedic preparations, and yagyopathy. The Institute is equipped with state-of-the-art apparatus and equipments. Hundreds of thousands of analyses done by the Institute so far unequivocally prove the scientific veracity of spiritual search and sadhana. Participants of nine-day Sanjeevani sadhana camps and onemonth Yug-shilpi camps are regularly examined in the Institute before the start and after the completion of their training. Thousands of persons who stay at or visit Shantikunj daily are deeply impressed and inspired by the refreshingly different model of human life, lived in the light of a practical, ever-progressive spiritual vision embodying the perennial truth of Vedic Heritage.Everyone, whether a visitor or a participant in the various training programmes, is provided free boarding and lodging. Shantikunj is truly the abode of peace. Whosoever enters into the orbit of its aura feels the sublimating, rejuvenating, revitalizing peace-inducing vibrations of this Haven of Peace. [For further details please contact: Shantikunj, Haridwar , Uttarakhand, India 249411 ; Website: www.awgp.org]

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Yagya Therapy-2

Yagya
Medicinal Effects & Therapy for Eyes
The technique of yagya for the treatment of physical and mental diseases does not comprise only of the decomposition and transformation into vapor phase and release of medicinal phytochemicals from the herbal medicinal preparation; medicinal samidh³s (wood pieces) and healthy nutritional substances offered in the fire of yagya are also processed to help in inducing increased vigor and immunity

Y

agyopathy or yagya-therapy incorporates pulmonary drug-administration by inhalation and infusion through skin pores during yagya (agnihotra, homam) conducted with selected herbal (plant medicinal) preparations that are offered in fire along with chanting of specific Vedic hymns (mantras). The types and quantities of herbs used in the preparation of the material (havan samagri) for oblation in the fire of yagya, the type of medicinal woods used in the fire, the selection of mantras to be chanted during the herbal-oblations, the timings of yagya etc are specific for specific effects. Typically, the material (clay or metal) and design of the agnikuñÃa (fire-pit) is also chosen as per the Vedic scriptural prescriptions for desired effects.

sublimate or vaporize, rather than triggering their independent combustion process[1]. The technique of yagya for the treatment of physical and mental diseases does not comprise only of the decomposition and transformation into vapor phase and release of medicinal phytochemicals from the herbal medicinal preparation; medicinal samidh³s (wood pieces) and healthy nutritional substances offered in the fire of yagya are also processed to help inducing increased vigor and immunity[2]. The medicinal and nourishing output of the yagya are naturally inhaled through the nose (via deep breathing) and mouth (via rhythmic chanting of mantras). Moreover, because of being spread in the surrounding air the vaporized substances also enter the body through the skin pores. Doing yagya in the early morning (few hours around the sunrise time) at a neat place is most effective as the atmosphere is relatively clear and air is fresh (free of pollutants). If yagya is performed
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The medicinal firewood (samidh³) used in yagya are cellulose-rich and have less calorific value, the arrangement of selected firewood to control the air-supply and temperature variation are also optimized so that the fire breaks up molecule-to-molecule bonds of the sacrificed substances causing them to
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regularly at the same place, after several days the surrounding environments would become purer and remain so almost the entire day. Still, early morning time gives the best effects in terms of cleanliness of our skin (soon after bathing), metabolic state of our body, best impact of sunlight, etc. People have a common belief that the smoke produced during this fire-ritual kills the bacteria so the effect of yagya is nothing but what could be achieved by burning the wood or dry cow dung. However, scientific experiments[1, 4] conducted to study the effects of – (a) proper yagya, (b) burning wood or cow dung, (c) control (no treatment) upon samples of same bacterial culture, incubated in identical conditions, show significant difference. The effect of yagya was found consistent and remarkably better (about 75% bacterial growth reduction, on an average) better than the controls while that of (b) was inconsistent; on some samples, it showed slight reduction (at the most 15%) as compared to the controls. The duration of yagya, the selection of mantras and the type of herbal/plant medicinal preparation (havan s³magrº) to be used in it depend upon the nature and extent of the disease. As per the sagacious guidance of Vedmurti Pandit Shriram Sharma Acharya, the thorough studies on Ayurvedic Medicines at Shantikunj, Hardwar and the research experiments and clinical trials in the yagyopathy lab of its research wing – Brahmvarchas Shodh Sansthan, Hardwar, has pioneered scientific revival of this ancient inhalation therapy. This series on yagya-therapy (yagyopathy) will highlight these aspects for treatment against
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Takshashila was a prosperous princely state of northern India when Alexander The Great had marched into the Indian borders in pursuit of his mission of world conquest. The then king of Takshashila was a religious man who used to spend major portion of the royal income for the welfare activities of his subjects and for the running of the worldrenowned University of Takshila. Only a small fraction of the resources was used for the defense budget of the small army of his state. Alexander attacked this state without much planning because defeating a handful of soldiers was quite easy for his heavily armed and battle – tested warriors. The King of Tashshila tackled the situation with immense patience and wisdom. He applied a thoughtful diplomatic policy of friendly discussions before launching a counter offensive. He met Alexander with some gifts and arranged for a royal guest-like welcome for him. He talked about the global repute and unique structure of the University of the Divine Culture and showed how much of his state’s resources were used for the purpose of spreading the light of knowledge across the world. Alexander was quite impressed by the King’s plans. He offered many times more wealth to the King than what was gifted to him as a gesture of friendship for furtherance of the noble aims of Takshila University. He admired the ideals and activities of the University for which the King had generously donated his resources. Alexander’s admiration for the noble values of the Divine Vedic Culture had further increased after this historic incident.
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some major and/or common diseases (health problems). Here we present the method and materials of yagya-therapy prescribed to cure the diseases of eyes. It can be practiced along with oral or intravenous intake of modern and/or Ayurvedic medicines. Yagya also serves as an excellent mode of preventive medicine. It is an easy and least expensive mode of treatment provided the patient spends some time (say about 30-40 minutes or so, on an average). It is often called havana or homa® while performed at a small scale, say, everyday at home. The readers who are not familiar with the procedure of doing yagya or who have never participated in any, are advised to attend some of the yagyas organized by Gayatri Pariwar in their city/locality and are also welcome to visit Shantikunj, Hardwar for this purpose. The books listed in the references give necessary introduction [5] and details [6] together with syllabic structure and meaning of relevant mantras (hymns) chanted during yagya. Yagya to Heal Eye-Ailments: Usually by disease of eyes one thinks of infections like conjunctivitis; by eye-problems one thinks of weakness of eyesight, Hypermetropia or Myopia, cataract, partial or total blindness, etc. Except perhaps in the case of infections, it is difficult to see what role medicines, other than eye-drops or ointment would have. More so what the inhalation through yagya would do in case of eye-problems? It should be noted that the functioning of the optical nerves and related system of eyes, its retinal membrane and tissues, etc are sensitive to changes in blood biochemistry and blood flow rate and
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pressures, resulting in varieties of problems ranging from irritation in eyes, weak eyesight, partial blindness, fibrous growth or tumors in the eye-region. Pulmonary administration of effective medicines, which do not have any side-effects, is therefore effective in most diseases or problems of eyes. Hence the importance of yagya, as the specific plant medicinal preparation (havan s³magrº) used for this purpose consists of good combination of effective medicines, natural disinfectants and healthy substances that cause no risk of sideeffects and are naturally soothing. The preparation and mode of use is as follows. The special havan s³magrº for eyes is prepared using equal proportions of dry coarse powder for the following plant medicines/herbs: camphor, clove, turmeric, l³la chandana, d³ru haldi, rasauta, laudhra, mulaiÚhº, nºma leafs, devad³ra, bacha, dham³s³, gorakhamunú, bab¿la leafs, kachura, and lotus. [Botanical and available English names of all plants/herbs are given in the Table underneath]. Yagya is performed using this special havan s³magrº mixed with the common havan s³magrº in 1:1 proportions. Common havan s³magrº is used for general purpose (in daily yagya for normal sustenance of vigor and healthy atmospheric environment). It consists of agar, tagar, devad³ra, giloya, l³la chandana, aïwagandh³, guggala, cloves, J³yaphala and sandalwood powder in equal proportions. Substances with healthy constituents like ghee (clarified butter) of cow’s milk, Hordeum Valgar (Barley), Sesamum indicum (tila), together with sugar and Vitis
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Vinifera (big resins or dried grapes) small quantities (~ 1% of total quantity of the havan s³magrº) are added to common havan s³magrº. Oblations (³hutis) of this preparation are made in the yagya-fire with rhythmic loud chanting of the Surya-Gayatri Mantra. On an average, the ³hutis (made with the sound of “sw³h³” at the end of the mantra) should continue for 2025 minutes every day; or, at least 24 ³hutis should be offered. The Surya Gayatri Mantra: Om Bhur Buva¡ Swa¡, Bh³skar³ya Vidmahe, Diw³kar³ya Dhºmahi| Tanna¡ Surya¡ Prachoday³t|| Sw³h³|| After offering each ³huti, one should say “Ida® S¿ry³ya, Ida® Na Mam” – implying an altruistic feeling that it is for the benefit of the world (through yagya) and not for my selfish benefits. The problems of eyes including weak eyesight are also caused by severe tension or physical stress. Yagya induces soothing effects of calming mind and thus offers added benefits in such cases as well.

continuously boiling (on mild flame) till only 100 ml is left. Let it cool. Filter it using fine, neat cloth and drink it fresh in the morning.

References:
1 . Raghuvanshi M. (2006): Some Investigations into the Chemical and pharmaceutical Aspects of Yagyopathy. PhD Thesis, Dev Sanskriti Univ., Hardwar (India). Raghuvanshi M., Pandya P. and Joshi R. R. (2004): Yagyopathic Herbal Treatment of Pulmonary Tuberculosis Symptoms – A Clinical Trial. Alter. & Compl. Therapies. V 10 (2), pp. 101-105. Saxena M. (2006): Air Quality modeling and Non-Conventional Solutions to the Environmental Pollution Problems with Reference to the Vedic Sciences. PhD Thesis, Dev Sanskriti Univ., Hardwar (India). Acharya Shrama S. (2005) Saral aur Sankïipta Gayatri Havan Vidhi. 24th Print. Yug Nirman Yojna, Mathura. (English Translation by S.Potdar: “The Procedure of Yagya” 1st ed. 2004. Yug Nirman Yojna, Mathura.) Acharya Shrama S. (1995): Yagya – Ek Smagra upchar Prakriya. Pt. Shriram Sharma Acharya Samagra Vangmaya Vol. 26 Akhand Jyoti Sansthan, Mathura; UP, India.

2 .

3 .

4 . For rapid healing, a decoction of the following Ayurvedic prescription should also be taken. Make fine powder of equal quantities of turmeric, l³la chandana, giloya, d³ru haldi, kutakº, chir³yat³, saunÚha, nºma bark-skin, chitraka, v³sa root, patola leafs, anval³, haraÃa, baheó, n³garmoth³, k¿taja bark-skin, barley, gorakhamunú, ïat³vara, s³riv³. The powder should be kept in airtight container and every day about 50gm of this powder should be boiled in half-liter water. Keep the decoction

5 .

Distributing your joy and sharing in other’s grief is true Yagya.
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Table: List of Herbs/Plant Medicines cited above
Indian Name Agar
Aïwagandh³ Ânval³

Common English Name Aquilaria Agallocha Rap-seed plant, Winter cherry Emblic Myrobalan Indian Gum Tree Sweet flag Beleric Myrobalans, Beddanut White leadwort Chireta Indian Berberry Himalayan cedar Tinospora, Guduchi Monkey bread tree, Baobab Indian Bedellium tree Chabulic Myrobalans Nutmeg
Zedoary

Botanical Name Withania Somnifera Dunal Emblica officinalis Geartn Acacia nilotica Acorus calamus Terminali belrica Plumbago zeylanica Swertia chirayata Berberis aristata Cedrus deodara Fangonia arabica Tinospora Cordifolia Adansonia digitata Commiphora Mukul Terminalia chebula Myristica fragrans Houtt.
Curcuma Zedoaria

Bab¿la Bacha,
Baheó Chitraka Chir³yat³ D³ru haldi Devad³ra Dham³s³ ly Gi o a Gorakhamunú

Guggala
HaraÃa

J³yaphala
Kachura Kutakº Kutaja Laudhra L³la Chandan MulaiÚhº N³garmoth³ Nºma

Black Hellebore
Tellicherry Bark

Picrorrhiza Kurroa Royle ex benth.
Holarrhena antidysenterica

Symplocos bark Red Sounders Liquoric Root Nutgrass Margosa tree Sespadula Extract of Indian Berberies Dry ginger Indian sarsaparilla Asparagus Moonbeam, East Ind.Rose berry Malabarnut

Symplocos resemosa Pterocarpus Santalinus Glycyrrhixaglabra Bois Cyperus rotundus Azadirachta indica Trichosanthes dioca Extractum Berbris Zingiber officinale Roscoe Hemidesmus indicus Asparagus racemosus Ervatamia coronaria Adhatoda vasica

Patola Rasauta
SaunÚha S³riv³ Ïat³vara Tagar V³s³

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23

A to L v n -7 r f iig

Self-Respect
Sa® chedhyasv³gne pra cha vardhayema® uchcha tiÌtha mahate saubhag³ya M³te riÌannupasatt³ro agne brahm³ñaste yaïaÌa¡ santu m³nye - Atharvaveda 2/6/2 O Fire-God Agni! You are resplendent. Make this sacrificer (me) prosperous. Rise for bestowing great fortune. O Agni! May your worshippers never perish. May the singers of your glory be honoured.
he meaning of self-respect is inherent in self-dignity. It is experienced only by those who are conscious of their virtue-based dignity and never deviate from it. Those who care a fig for their dignity and readily stoop low for the slightest gain are always deprived of it. Self-respect is never given by others; it is self-earned. It is not the name of some civic honour, or columns of praise in newspapers. It is a very private experience which takes place in our inner consciousness. The experiencers of this feeling remain happy and contented irrespective of whether or not they are getting worldly laurels. Those bereft of this feeling always suffer from an undefined emptiness and dissatisfaction within inspite of getting all the worldly honours and praises. To emerge out of this dissatisfaction, the only way is to re-invent self-dignity and redefine self-respect, because the outer identity, of
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which people are normally aware, is in no way conducive to the process of jivana sadhana. Normally, respect for the ego or I-sense is taken to be self-respect. Even the smallest slight to the ego is deemed a blow to selfrespect. This being so, it is but natural for a ‘self-respecting’ person to avoid any such activity as will hurt his ego. This erroneous identification has made the society’s elite shun physical labour, because this is supposed to be a domain of the downtrodden and the lowly placed; how can the so-called ‘respectable’ people do it! From the overlap of ego and self-respect have sprung many evil practices in the realms of individual and social lives. Man is so deeply immersed in false sense of ego regarding caste, clan and lineage that he has detached himself from normal human values and behaviour. In trifling matters his ego gets hurt, and he is bent upon punishing the offender. Of late, new lows have been reached and even killings are being done in the name of protecting the honour of caste and family. To reverse this perverse trend, it is necessary to redefine a noble emotion like self-respect. Self-respect is the ineffaceable line of normative bounds which must not be violated in any condition. Right conduct and
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righteous qualities define our self-respect. Noble sentiments and sublime values of life are its symbols. Their correct awareness, unshakable faith in them, and full alertness about the inviolability of their norms exemplify our self-respect. If we act accordingly, we feel honoured in ourselves and experience an exhilarating pride within, while a converse behaviour drags us into the gloom of self-pity and remorse. There are many events in the life of Yugrishi Poojya Gurudev which make the essential meaning of this truth evident. The incident being mentioned here is of his Mathura days. Gayatri Tapobhumi had come into existence. Gurudev alongwith Vandaniya Mataji regularly participated in the morning yajóa. That day also when he reached for yajóa at the appointed time, his eyes fell on dog’s excreta lying near the Tapobhumi gate. The passersby were making their way around it. He observed this proceeding silently for a few minutes. Then without saying anything to anybody he moved towards the gate and before others could react, he had cleaned the excreta and washed the place thoroughly. After this, he went for bath and having made himself clean and pure again returned to the yajóashala.

Those who were witness to all this felt awkward. Why did Gurudev have to do this work himself? He could have told a cleaning staff or some worker. Such thoughts arose in many minds but none was bold enough to mention this to him. Gurudev, of course, in his inner vision was aware of these thoughts passing through their minds. After purñ³huti (concluding offering of oblation) he addressed them: “Gayatri Tapobhumi is the holy peeth (seat) of Mother Gayatri. It is home to all of us. Its cleanliness is also the duty of us all. Live we will in it but clean it somebody else what could be more shameful than this?” Having said this Gurudev looked at those present and continued: “To clean excreta is a matter of self-respect for me. Loss in selfrespect comes from tolerating filth and looking up to others for its removal”. He warned on this occasion that self-respect increases by inculcation of the attributes required, for selfdevelopment. By neglecting these attributes, we can only become hypocrytic egoists. The sense of self-respect comes to those who serve the needy, give comfort to others and whose hearts are brimming with noble sentiments. Ask yourself daily how much you have moved forward in this direction today. This continued introspection and self-evaluation visà-vis inner qualities will lead to the emergence of true self-respect

Air, water and food are essential for the nourishment of the physical body of a living being. Similarly knowledge that leads to integrated refinement, development and activation of the potentialities of the heart, head and hands is true nourishment of the soul.
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Youth Column

Shantikunj’s Campaign for Awakening of Youth
A Creative Movement for Moral, Intellectual and Cultural Awakening of the Future Leaders of the Nation.
Introduction

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s spring is the most vibrant and verdant amongst the seasons, so is youth in the changing phases of life a fountainhead of joy, enthusiasm, valour and courage. Self-disciplined youth committed to noble ideals are a source of infinite energy leading to ever higher progress and prosperity. History bears testimony to the fact that youth have always established new benchmarks with their wisdom, courage, indomitable energy and strong willpower - be it the domain of materialism or spirituality. Indeed, whatever bright chapters are found in the history of the world, they have been written by the youth.

youthfulness of Partha, the latter won the great war of Mahabharat. The youthfulness of human compassion transformed prince Siddhartha into The Buddha. The youthfulness of Guru Gobind Singh became a challenge for the tyrants. When youth get surcharged by Tapa (penance), they become Bhagwan Mahavir, Swami Dayanand, Swami Vivekanand, Swami Ramteerth, etc. It is the youthfulness of the martyrs which broke the chains of slavery of Mother India. The youthfulness of Param Poojya Gurudev Pandit Shriram Sharma Acharya and Vandaniya Mataji laid the foundation of Gayatri Mission – committed to ushering of the New Golden Era. Youth is the passionate urge to grow both in matters mundane as well as spiritual. Unfortunately, at present we are passing through a dark period of cultural debauchery. Materialistic consumerism and self-indulgence are on their climax; and directionlessness, evil tendencies and lack of creativity are making our young generation hollow from within. Over and above that unemployment, drug abuse, and western style of living are draining

It is the youthful divine urge of Ekoham bahusyam that created the whole cosmos. The youthfulness of Nature is expressed in the form of its beauty. The youth, Ram, painfully moved by the cultural degradation of his time vowed–‘Nishichar heen karahu mahi’ (meaning: I vow to eliminate all evil traits from the face of the earth). When the youthful message of the Geeta aroused from within the
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off their energies. In such a dismal situation, it becomes essential to acquaint the youth of our nation with our cultural heritage and make them realize the true purpose of their lives. What is needed for a bright future in the twenty-first century – is the total transformation of the present way of life – from crass materialism to life – affirming spirituality. In order to organize the youth into the nation’s enlightened power, Shantikunj has initiated a nation-wide ‘Youth Movement’.

Cultivation of a superior art of living through Pragya Yoga and self-discipline Protecting the youth from the vices of addiction / drug abuse and engaging them in creative work 4. Self-reliant Youth – Prosperous Nation Awakening of self-respect through selfreliance Eradication of unemployment Self-reliance through self-employment Awakening of an attitude of dignity towards work

Four–fold Concept of Youth Movement
1. Serene Youth – Superior Nation
Protecting the youth from the ill-effects of consumeristic culture and acquaint them with our glorious cultural heritage Cultivation of virtues like humility, cooperation, industriousness, selfdiscipline, etc; amonst the youth 2. Devoted Youth – Happy Nation

Seven Steps of Youth Movement
1. Sadhana 2. Education 3. Health 4. Self-reliance

Development of compassion, sensitivity, devotion to social service and related qualities in the youth Utilization of time, effort, resources and talents of youth in creative work

5. Environmental protection 6. Women’s empowerment and awakening 7. Deliverance from addictions; and Eradication of evil customs.

3. Healthy Youth – Powerful Nation
Motivation of youth for achieving holistic physical, mental and spiritual health

Nature of Organization
In order to solve the present – day problems and lead this process of transformation, the
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nation is seeking the support of youth. In fact the future of the nation lies in the hands of its youth. Thus, there is a dire need of organizing the youth and properly utilizing their talents and potentialities. The progress of any nation does not depend on its vast majority of unorganized masses but on its energetic, service-oriented young leaders. True leaders are those who could solve their own problems and utilize the remaining energy in the upliftment of others. Only such leaders will inspire the masses to follow them. Therefore, under the aegis of Global Gayatri Pariwar, with its headquarters at Shantikunj Hardwar, a ‘Youth Cell’ has been established under the dynamic leadership of Revered Dr. Pranav Pandya and Shail Jiji. This cell is striving to organize dedicated and energetic young men and women from all walks of life, ready to participate enthusiastically in the making of the nation. This cell will work at ascending levels starting from village/town to the state. The aims and objectives of the ‘Youth Cell’ are as follows.

Develop positive personality traits in the youth Cultivate the virtues of self-discipline, leadership, compassion and courage in the youth Properly utilize the talents and energies of youth in creative tasks Awaken self-esteem through self-reliance Develop the spirit of cooperation with society amongst the youth Prepare prudent, honest, responsible and brave young men and women An Apeal We appeal to all our fellow citizens to cooperate with us in this campaign of awakening of the youth so that this vibrant, energetic and dynamic force could be utilized for the development of the Nation and the welfare of the world at large

For details contact: Youth Cell, Vichar Kranti Abhiyan, Shantikunj, Haridwar, Uttarakhand 249411 (India)
Phone: 91-1334-260602, 261328, 260403 Fax: 260866 Email: email@awgp.org Website: www.awgp.org

Ambitious Joshua Levmann designed several strategies for future and went to scholarly Yukatchi to ask how he should plan to fulfill those. Yakutchi went through the list thoroughly and said, “My child, among all these policies you have not mentioned the very first strategy without which all your plans are worthless.” Shockingly Joshua asked, “What should that planning be?” He replied, “Building of your temperament and character, without which one can neither rise nor accomplish bigger goals.”
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S i n ea dS i i u l t cec n prtaiy

Can Animals Predict Weather?
Inspite of all the expertise deployed in data-collection, modeling and inference in which a large number of talented, skilled and well trained brains are employed for doing the job with high-tech communication and computational instruments and networking, it is amazing to look at the natural capabilities of several species of birds and animals in sensing the future weather and geo-events far more precisely than by the well-known experts using high-tech instruments.

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eteorology departments or weather bureaus in most parts of the world are now well equipped with sophisticated satellite based data collection devices, geo-information systems and remote sensing devices to continuously record the signals and signs of the variations deep under the sea, beneath the earth and far away in the space. However, the multiple dimensions of parameters, random nature and complexity of the data make the analysis difficult and so precise and reliable inference models and accurate predictions continue to elude from their sight. Perhaps this is the reason people often joke that – “If the weather bureau predicts heavy rains, one should better not bother to take any umbrella or raincoat with him, because the atmosphere is known to not only ‘disobey’ but also ‘contradict’ their estimates”. Electronic media keeps spreading the ‘predictions’ of the local and global weather departments throughout the day so there is no dearth of information. But the question is how reliable that information is? No doubt, the accuracy of predictive methods has improved significantly over the past two
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decades, still the lack of precision and timelapses witnessed in the tragic occurrences of the recent calamities of earthquakes in Gujarat, Indonesia, Tsunami at south-eastern Indian coast, Katrina in the USA, necessitates the need for further advancement of science and technology to face Nature’s challenges with timely preparations. The present trends indicate that the predictions using modern technological gadgets are correct on an average scale for more-or-less periodic events. For example, the overall nature of monsoon in a given year generally is in good agreement with what has been inferred a month or fortnight before its onset. Prominent among the geological events that are prone to bring a drastic environmental shift for South Asia are – El Nino (associated with the temperature of the Pacific ocean in regions towards coasts of Peru, Latin America) and the pressure belt from Darwin (Australia) to Argentina. Correct inference of monsoon plays a key role in national and global economy. It is more important for countries like India, where the state of agricultural production controls the
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gross economic growth and this crucial sector largely depends upon monsoons for irrigation. In terms of the best-validated models so far, the inference of monsoon status is made based on estimation of sixteen parameters. Six of these deal with temperature variation pattern, two with snowfall, two with the speeds and directions of winds and five with the patterns of atmospheric pressure in specific regions. Estimators of these based on the current season and previous few years’ data are analyzed to assess the ‘state of monsoon’ in general. Thousands of scientists and data processors are required to work hard for several months, using high-performance computers with specialized statistical and mathematical software for this analysis. In broad terms, if the model fitting and simulation shows indices based on all of these parameters as satisfactory then the monsoon is predicted as “average”. Similar criteria satisfied by ten to twelve of these indicate above average rainfall during the monsoon. More that twelve of these being favorable implies very good monsoon. The statistics of the Meteorological Department of India support the validity of these criteria. In the year 1988, fourteen of these indices were found favorable. The monsoon that year proved the simulations right, as the rainfall was higher than the record of past fifty years. The scenario was the contrary in the previous year (1987) when only five indices were estimated as above threshold. Most part of our country suffered a drought that year. Similar was the case in 1979 when only two indices had passed the test. Though the data collection devices, simulation technology and methods of modeling were inferior at that time, no
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index was found satisfactory and the country faced acute drought and almost a famine in many parts. In case of extraordinary variations in global geological and weather changes, e.g. the likelihood of Al-nino, etc, the up-to-date data and results of global information systems are also required for adept analysis. This demands on-line communications and Internet processing. The tasks of predicting the likelihood of storms, cyclones, hurricanes, etc, demand dedicated research by large number of teams of specialists in different centers across the globe. Some of the data-collecting centers for such predictions are placed in the high-risk zones on the coasts and on high-altitudes with extremely tough weather conditions. Indeed their job is creditable, as their efforts of accurate predictions well in advance amount to saving lives of millions of people and property worth several billions. The important sectors like fisheries, tourism, aviation, naval and air force services, armed forces posted on the arduous mountain heights also highly depend on the predictions of the weather bureaus. On regular basis, they issue two to three bulletins each for the farmers and fishermen. Separate bulletins are issued through wireless communications for the Navy and similarly for the Air Force and Military officials posted in remote regions. In case of the possibility of some abnormality they even release six to ten bulletins giving updated information. Usually, the warning about a likely cyclone in the sea or a snowstorm on the mountains is now given 48 to 72 hours in advance.
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The civil aviation units also need updated information on the pattern of weather conditions esp. fog, thick clouds, darkness due to heavy rainfall, or clear sky etc, for the next twelve hours. This information is desired at least a day in advance to (re)schedule the international and domestic flights accordingly. For example some white clouds are thick up to 14 to 18 km and the surface of such a cloud circumvents an average area of about a circle of diameter 5 to 15 km. It can produce static electrical potential of the order of thousands volts and thus char the aircrafts passing through it into ashes in no time. Be that organization of mega global events like the Olympics, World Cup tournaments, international conferences, national or state level events of sports, meetings, rallies, etc, or the out-door planning of an industrial project, a film-shooting or a family picnic/ outing, the information on the whether (of the next month week or day!) is desired everywhere for better planning and preparation. Inspite of all the expertise deployed in datacollection, modeling and inference in which a large number of talented, skilled and well trained brains are employed for doing the job with high-tech communication and computational instruments and networking, it is amazing to look at the natural capabilities of several species of birds and animals in sensing the future weather and geo-events far more precisely than by the well-known experts using high-tech instruments. If black ants suddenly appear in large numbers even in the forests, it is a definite sign of rise
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in temperature in the coming days. If they queue up and are seen moving in a haste holding their tiny white eggs, there will be rainfall in a day or two. Wild elephants give prior warning of heavy rains by running in groups in a peculiar manner – keeping their trunks raised towards the sky. A fish found in Japan can naturally change its colors like a chameleon. When it appears in red color, then there is a strong possibility of rains; its green color corresponds to fall in the temperature. It adopts white color before the onset of summer or rise in temperature. Many people in Japan keep it at home in small aquariums or specially designed jars as a weather forecaster. White pigeons are also experts in weather prediction. They fly much higher than usual and in a queue a few days before off-season rains. A wild spider called “Leha” is found in the thick forests of Latin America. If all of a sudden it furiously breaks its huge web then one should take note that there would be heavy rains with stormy winds in next 24 hours. Several birds are also gifted with the expertise to predict cyclonic rains and hurricanes. Saras in the hills of Tibet and Darjiling are famous as most advanced sensors of thunder- showers or heavy rains. Days before, when even the radars of weather departments don’t capture the clouds, these are seen shifting with their ‘families’ to the caves or similar protective grooves between huge rocks. Local residents get alerted by this warning and plan their activities with due protection and safety. Several birds found in the gigantic mountains in the Northern hemisphere, amaze the
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researchers, as these birds sense snowfall almost a month in advance and fly away to safer and warmer places. It is really stunning that even the high-tech instruments of today are able to make predictions of such phenomena only 24 hours in advance, that too only with some probability! Most importantly, many animals sense the seismographic vibrations more accurately from a longer distance and much in advance as compared to any of the seismograph developed so far. Moreover their sensors don’t miss it for reasons like weak signals or noise. Most of the wild animals sense the occurrence of earthquake or eruption of volcano from a long distance few days before and behave unusually; they often run away fast in a panic. The pets are also not deprived of this potential. A study in China has affirmed that dogs tied inside the house hurriedly and aggressively attempt breaking their chains and running away more than 24 hours before an earthquake in the surrounding region. Even if not tied they behave unusually a couple of days before an earthquake strikes their or in the neighboring areas a few kilometers away; they stop barking and fighting and also hug each other, as though a mark of ‘goodbye’ before the final journey. Similar behavior is observed in rats, cats and some other pets. The ‘Chibie’ birds of Japan fly away to far distant places a day before the eruption of an earthquake.

Many a fish lay their eggs on the seashore only when there is no chance of any wave reaching up to that spot. Just imagine if they would have relied on our high-tech devices and simulations which can never be precise, even in predicting the normal course of high and low tides, beyond a range of several hundred meters (of the size and range of strike of the waves) and an hour or so (of the instance of high or low tide). A mistake of even half a minutes and a foot in the ‘calculations’ of the fish would risk its eggs being swept away by the waves. But see! These marine creatures never miss it, as though the ocean itself adjusts its waves with due care for their safety. Many examples of this kind make us pause and feel humble and small before the wonderfilled wisdom of Nature at so-called subhuman levels. How and why Nature has gifted the tiny creatures with such marvelous sensors and processors? Is it only to remind man not to boast of his technological and innovative achievements and desist from ruling over the entire animal kingdom? Or is it to offer a natural help to mankind to be alert and protected from calamities? As stressed by noted scientist Dr. Bill Schul in his interesting book “The Psychic Power of Animals”, we should respect the existence of animals and birds and attempt to know and modify our predictions about the happenings in Nature with their help.

Golden era is certain but its descent will rest on the shoulders of ascetics and not garrulous people
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On the Road to Freedom
This idea of kshetra-sanyasa, of confining oneself to one single place, is certainly an old one. People practiced it for the sake of meditation and the welfare of the soul. My purpose however is not that; I seek to realize a deeper inward power for the sake of the welfare of society. This welfare cannot be achieved by outward activities alone. The more deeply inward the action becomes, the more is achieved.

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came to Brahmavidya Mandir, Paunar in 1970, and I spent a lot of time here in cleaning my surroundings. People ask me why I give so much time to this work, and I tell them what Saint Jnaneshwar said: ‘He who stands one moment at the door of the Lord attains four kinds of freedom.’ The Lord Rama (in the form of the statue of Bharata..Rama) has come to our courtyard; while cleaning it I feel the joy of His presence, and at the same time I have got the four kinds of freedom. The first is freedom from outward activity. After being occupied in works of service from 1916 to 1966 I entered on the inward path, and from then on I am in fact free from outward action. It is true that for three or four years I had to give some attention to the great work of Bihar-Dan, which involved some outward activity, but by now (October 1970) that too has come to an end. The second is freedom from books. From now on I shall do no more book-writing. The third is freedom from study. What do I read? Nothing! The fourth is freedom from teaching. I began teaching in 1911, teaching my school friends and class-mates. Later on I taught the people

in the Ashram. I have been teaching for about sixty years, but now that also is finished. As for my continued cleaning work, there was an additional reason: I looked to it as a way of meditation. If instead of a broom I had picked up a rosary and started telling my beads, no one would have said that I was wasting my time! Picking up rubbish acts for me like a rosary - with every straw picked up there is a remembrance of the Name. There is no thinking involved, it is pure contem-plation. A man who cannot tolerate rubbish around him will not tolerate rubbish inside him either, and will feel a strong urge to get rid of it. That is a spiritual urge. Very soon however I shall take leave even of this work. In the same way, (in July 1972) I stopped signing copies of Gita-Pravachan (‘Talks on the Gita’) and other books. I have been popularizing it for forty years-1932-72-and I have now no wish to go on doing so. In addition, (in 1976) I took some further steps, which I announced on the holy Christmas Day December 25. ‘From: today on,” I said, I will
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not share in the management of any institution, nor act as adviser to party, even to those which I myself have founded. The second thing is that whatever talks I have will be ‘with individuals at an individual level, and I have already said what subjects I am ‘ready to discuss - science and spiri-tuality. Science is going ahead by leaps and bounds, and I no longer try to, keep up with it except as it relates to physical health. As for spirituality, I do not mean by this any philosophical analysis of such terms as Brahma (the Supreme), maya (illusion) or jiva (individual soul); I mean that which can loosen the tangled knots in the mind and make it pure. Anyone who wishes to exchange thoughts on these two subjects may come. And just one thing more, these talks will not be held in private. Kshetra-Sanyasa (Renunciation of Travel) On November 2, 1969 I came from my travels through my homeland (India), to my special home in Wardha, and spent seven days in Sevagram. I decided to plan ahead for seven days only, not more. The idea was to keep my mind fresh, and at the same time alert. And who knows, by planning for seven days at a time I might well stay in the same place for a whole year! So from Sevagram I moved on to Gopuri, and then on June 7, 1970 I came to Brahmavidya Mandir. On that date, four years earlier, I had laid all my work of service at Bapu’s feet, obtained my ‘discharge’, and entered upon the path of inwardness. On that day therefore I decided to go to the Brahmavidya Mandir. ‘I don’t wish to tie myself down’ I said to the sisters. ‘Over in Bihar the Naxalites are
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uttering threats against the Sarvodaya. Workers, and Jayaprakashji has therefore given up the few days’ rest which he had planned to take, and is going from village to village to help them. It is impossible for me to close my mind to these things. But although I kept an open mind, I remained where I was. I was ready to consider leaving if some happening somewhere in India should demand it, but otherwise I felt strongly that I should stay, and concentrate on strength-ening Brahmavidya Mandir. The work of the Mandir was being carried on by mutual consultation and agreement among all its members, and so it would continue. Apart from that, I thought, I would be ready to answer those who came to me individually with their questions and opened their hearts to me. A month or two later (on October 6, 1970) I announced that I was going to become a sthanakavasi, a dweller in one place only. This sthanakavas is a practice among the Jains. Just as they renounce possessions, so also they renounce place. I proposed to begin it on the following day, October 7. One should certainly regard every day as holy, but October 7 has a special importance for me, for it was on that date forty years ago that I began to write the Gitai. On that date therefore I entered my ‘detention camp’. The Jains call it sthanakavas, the Hindus call it kshetra-sanyasa, the modem word is ‘detention camp’. When a man halts in one place like this, it makes it easy for everyone to find him. This is not my own decision; it is an inward call which I regard as a command. I hope that my friends will come to see me sometimes, for friendship’s sake or even for a game!
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Entering More Deeply into the Inward Life This idea of kshetra-sanyasa, of confining oneself to one single place, is certainly an old one. People practiced it for the sake of meditation and the welfare of the soul. My purpose however is not that; I seek to realize a deeper inward power for the sake of the welfare of society. This welfare cannot be achieved by outward activities alone. The more deeply inward the action becomes, the more is achieved. Now the time has come to practice this deeper inward action. I entered on this inward path five years ago, but circumstances then compelled me to use the outward path also; it was needful to carry forward the work of Bihar-dan to a certain point. Now that the local people have taken it up, and Jayaprakashji has staked his life on it; I have settled down here in the middle of India. This deeper inwardness means that one contemplates this whole created universe and sees in it the image of the divine. It means to stand face to face with humanity and lose oneself in the soul within. The individual who enters on this path will be reduced to nothing, to less than nothing; that is the test. It is inwardly experienced, and bears fruit in the individual life. For society it means the release of a power which, like the power of the atom, is inward and hidden, but whose effect is far greater than that of outward force. This inward energy is just as great as that of the atom, but it cannot be described in material terms. The work which our friends have done recently, the collection of a Gram-Swaraj
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Fund” has, I think, been done very well. Years ago a Swaraj Fund was collected in the name of Lokmanya Tilak when he was at the peak of his fame. That is not the case with me; my reputation is now at the lowest ebb! There must be many people in the country who feel affection for me, but who regard my gramdan work as bogus. That is only what I expected. I said in Bihar that bhoodan is a cash transaction, something definite, so much received, so much given away. But gramdan work is not like that; as I said, it could have infinite results, or none whatever; there is no middle way. Today it looks like a zero. Jayaprakashji and others are trying to turn the zero into infinity, and I believe they will succeed, because that is the demand of the age. But having settled down in one place I find that my mind is inclined towards silence. My body also has become very weak. People ask what I am thinking about nowadays, and I answer that I am not thinking at all, it is as if I had no mind at all. I take a morning walk and see the planet Venus shining before me, and the people going to and fro, and the trees. I am conscious of nothing, for much of the time, but a ‘mindless’ bliss. When I talk with people my intellect comes into play, but not my surface mind. I have stopped thinking about the state of the country, and leave it in the hands of God. Nor do I keep particular individuals in mind; my thoughts are only of the Lord. But I do read the newspapers, and so have some idea of what is going on, especially just now (1971) the happenings in East Bengal. Apart from that I just sit here like a reference book, ready for any who may wish to consult me.
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People ask me what I am planning to do next, and I tell them that today I have been engaged in meditation, but as for tomorrow, who can say? There was one thing I never accepted from Gandhiji, the writing of a daily diary. In this I had the blessing of the ancients; their words, ‘abandon all attachment to the past, all anxiety for the future,’ had a great influence on me; I neither remember the past nor trouble about the future. People tell me that I ought to write my autobiography. (The Hindi word is atma-katha, ‘Story of the Self’.) But if I did, it would be only the story of the body, for it is not possible to write the story of the Self. In the preface I should have to say that there is no guarantee that what is written here is true, because I am ‘Vinoba the Forgetful’. I have forgotten a great deal and I go on forgetting. I don’t allow the past to become a burden on me. I am however engaged in one experiment, and it has two sides; on the one hand to keep the world in my remembrance, on the other to send out my blessings by the channels of thought. Remembrance of the world implies remembrance of oneself. This is the basis of my experiment in abhidhyana, ‘specific’ meditation. I ask everyone of our workers to write to me once a month, but I do not answer their letters in writing. I read them, I reflect on them, I seek to unite the power of my own thought with whatever is good in them and so to strengthen it. This intensive reflection, this meditation on specific people and their endeavours, bears fruit only if two con-ditions are fulfilled. On my part there should be complete freedom from egoism. On the part of my correspondent there should
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be, as it were, a radio receiving set, an open mind. Then the results will appear. I am practicing this intensive meditation on five specific themes, following the pattern of fivefold worship which Shankaracharya began, and which is called Shan-na-ra-ga--de. ‘Shan’ stands for Shankar, ‘na’ for Narayan, ‘Ra’ for Ravi, the Sun, ‘Ga’ for Ganapati or Ganesh, ‘De’ for Devi, Goddess. What then is my fivefold Shan-na-ra-ga-de? My Shankar, who watches’ over the welfare of all, is Brahmavidya, for without that knowledge of the Supreme we shall never obtain our true welfare. Those who regard our movement as merely economic and social are taking a completely one-sided view and have not understood it at all. The movement is spiritual, and founded on Brahmavidya. Spiritual disciplines such as meditation, prayer, selfexamination and striving for inward purity must always be a vital part of it. Then comes Narayan, the god of human society; Narayan stands for gram-swarajya, village selfgovernment, and that is my second theme. The Sun is the Shanti-sena, the Peace Army, my third theme. The sunbeams shine upon all, so let our Shanti-sena shed its light upon the whole of India. The fourth, Ganapati, is the god of Knowledge, so the Acharya-kul is a theme of my meditation. And the fifth, the Devi, is the Devanagari script. I am very deeply interested in what my fellow-workers have done and are doing about these five matters, and what their difficulties are. The Gift of Fasting These days (December 1973) I have started fasting for a half day on the 11th of the month
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and for a half day on the 25th. These dates have meaning for me; the 11th is my birthday, the 25th the day on which I left home. Both days are good for reflection, and the two together make up a full day’s fast with no bad effect on health. My food costs about three rupees a day, so in this way I save three rupees a month, thirtysix rupees a year. I thought I would give this amount to the work of the Sarva Seva Sangh. It seemed to me that it would be a very big thing if every one of the workers, sympathizers and supporters of Sarvodaya ideas would fast once a month and give the amount saved each year to the Sarva Seva Sangh. Up to now we have been accepting all kinds of gifts for our work, and in that way we have worshipped the Sarva Brahma, the Supreme in all. Now let us worship the Vimala Brahma, the pure Supreme, with a pure offering. Fasting purifies; a gift derived from fasting is a pure gift. One Year of Silence (In December 1974) my mind was full of the idea of keeping silence for a time. The 25th was approaching. It was the holy eleventh day of the half-month of Magh in the Hindu calendar, the ‘birthday’ of the Gita, and also Christmas; I decided that beginning on that auspicious day I would keep silence for one year. But should I not then complete the work which I had already planned? A spiritual decision does in fact entail breaking such commitments, it cannot wait until some work or other has been finished. To accept sanyasa means that
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such ties have to be broken, otherwise nothing is gained. So from December 25 I kept silence for a year. Before entering the silence I told people that in one sense I had been observing silence even while speaking, and that now I should go on speaking even in my silence! Silence is an active power. The Sun shines outside the door, but if the door is closed, the sunlight does not push its way in. This silence is not like that, it pushes, it presses forward. This silence means not only no speaking, but also no writing. I shall write nothing but RamaHari, the Name of God. Even after I took kshetra-sannyasa I was involved in a few outward matters and in discussions about them, for these too seemed to me to be in the natural course of things. Then I began to think that though there was nothing wrong with these natural activities, the power of intensive inward meditation could only be released by entering more deeply into the inward life. So I decided that I should stop speaking and writing. God had already stopped my ears. I was sent two or three hearing aids, and I put them on and tried them, and found I could hear well. I used the hearing aid for ten or twelve days, but then I gave it up. Why should I use an aid to get back what God in his grace has taken from me? By God’s grace I have already become one of those three (Chinese) monkeys, the one who is stopping his ears. Now I am going to become the second monkey who keeps his mouth shut. But I am not going to be the third monkey and keep my eyes closed, instead of that I shall stop using my hand, that
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is to say I shall do no more writing. I shall keep the use of my eyes, in order to read the letters of all those friends and fellow-workers who write to me regularly, and of those who write occasionally as they feel the need. I want to go on reading these letters and to give myself to intensive meditation about each one separately. The inward thoughts which the letters reveal can be influenced, the knotty problems loosened, by the power of this intense meditation. When I stop speaking, even those who do not have ‘receiv-ing sets’ will be reached by this power. The silence will be aggressive; it will push its way into the heart of the one who wrote. Some will ask, why one year only of silence? Why not more? The answer is that in such difficult spiritual matters one must be guided by experience. This is a small first step, a year only. I have not thought any further ahead. Experience will decide. (Vinoba then remained silent until December 25, 1975) - Sant Vinoba Bhave [From his Memoirs ‘Moved By Love’ – with glad permission of the compiler – Kalindi Behan of Brahma Vidya Mandir]

China’s emperor Mao was then a small child. His grandmother fell ill and hence unable to move. She gave her grandson the responsibility to take care of her small garden. The grandson assured her that he will not let the garden dry off. After a month the old lady recovered and went to garden only to find most of the plants withered. A few had even wilted completely. The grandmother called the child and said, “Mao, you have not kept your words. You had promised to keep this garden fresh and blooming.” Tears rolled down the child’s eyes. He said, “Grandmother, I wiped the leaves daily, loved them, and kept bits of my bread in their roots. Even then they dried. Where did I go wrong?” Seeing the nervous boy, the grandmother said gently, “Child, you should have irrigated their roots. They are strong enough to extract their nutrition from earth for survival, if kept moist.” The child sank deep into thoughts and asked the grandmother, “Then where are the roots of man?” “They lie in his courage and his arms. If these are not nourished no man can prosper and flourish,” she replied. The grandmother died but Mao Tse Tung caught hold of her words. To keep people prosperous and flourishing, he always kept on doing the same and became the sovereign leader of China.

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Companions in Solitude – 13

The Inner Aspect of My Sadhna of Life -2
- Gurudev Pt. Shriram Sharma Acharya

My conclusion from personal experience is that there is more loss than gain in the pursuit of a greedy and lustful life. What I had to lose is inconsequential but what has been gained is so rich and great that I wish to request everyone to adopt ideal and sublime tradition of living a life of spiritual pursuit.
hen I began to feel myself as an immortal soul – a spark of The Divine - and my conscience to be the sacred seat of God, orientation of the mind became inward. My only concern was to keep the flame of the soul ever alight and effulgent and to be guided by its light. The path was clear and sunlit. Live only a sublime life and adopt idealistic methods of work. Those who are not familiar with this path are scared that this way of life entails a lot of problems and difficulties and that poverty, want, abuse and hazards will have to be faced. Friends will turn foes, and relatives will oppose. It happened in my case too in the beginning. At the beginning I also had to endure ridicule and reproach. It is the people at home and close relatives who opposed most vehemently. They felt that they would lose the benefit which they expected to get through me. So they declared me foolish on account of their possible loss. But it did not last long. Goodness by itself is wealth that takes its own care and remains steady under all circumstances. Opponents and accusers realize their mistake after a little while and offer cooperation instead of placing hurdles in the way. The higher the faith and firmness, the sooner do hatred and misunderstandings
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disappear. Opposition at home did not last long. As soon as they realized the truth, their apprehensions and misgivings were removed. In fact there is no loss in spiritual ‘commerce’. Though externally appearing poor, such a person remains happy due to inner peace and contentment. This happiness and contentment influence others and prove helpful in converting opponents into collaborators. My problems too were solved in this way. When the chain of lust, desire and greed for high position, pelf, power, fame and applause was broken, I felt a sense of liberation from worldly bondages. The persons who are fastened by these chains are dragged along the miserable and rough path of mundane existence and keep bemoaning their perpetual state of discontent and distress. Once the futility and insubstantial nature of these three bonds are realized and the attitude of getting and grabbing is converted into one of sharing and caring, one may be assured of attaining salvation while living in the mortal state itself. As goes the saying, “As you believe so you see”; with the dawn of the self-knowledge, the darkness of misconceptions vanishes. After such a concrete experience of my identity, neither want nor discontent remained. After
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fixing up the minimum requirement for sustenance of the body and maintenance of the family, arrangements were made to meet these requirements. When the roots of greed and lust were pulled out of the psyche, immense amount of energy and enthusiasm filled the heart. Anyone can test and experience it on oneself. But people want to extinguish fire with oil. People want to satisfy greed with wealth and satiate lust with sensual enjoyment. Who will make them realize that these efforts will only ignite the wild fire more fiercely? Those who tread such a path will be wandering in wilderness. Like the evil spirits and devils of the graveyard, they will remain restless and disgruntled and can do only evil things. How can anyone teach them? Majority of the so-called seekers and teachers now-a-days are both making the mockery of spiritual sadhana. I have attended several Satsangs and discourses, but did not find any one who had dived deep into spirituality and who could inspire others into it. When the discoursers’ doings were delved into, the dirt and rubbish in them were found to be much more than in those whom they were addressing. So I was disgusted. Great discourses and communions were taking place, but I found none of them interesting and capable of delivering the desired results. When enlightenment occurred it was from the Self within. Only when I valiantly snapped the bondages, mustering the courage from within the soul, did the aim get fulfilled. Had I waited for and relied upon others to do it for me I too might have become hoax, pretending to possess knowledge. I now feel convinced that if any one gets enlightenment, it happens only
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from within. In my case this is the proven fact. If one wants to tread the path of spirituality, the huge mountains of obstacles cannot be crossed over and one cannot reach the top, without an unshakable faith, indomitable courage and a highly charged spirit of adventure. The courage worked in my case too. When I stood firm, help also came by. From Gurudev to God everyone came forward to help me at every step of the path. Slowly but firmly I marched forward. This is how things have got on so far. People say that spiritual life is difficult. But my experience is to the contrary. In fact life fraught with greed and lust is very difficult and complicated. Compared to the amount of efforts being made, worries being carried, pain being endured and the complications being put up with by people of lustful and greedy nature, the inconveniences in spiritual life can be considered insignificant. So much labour, so much thinking and planning, so much worry; and yet not a moment’s peace! Before the efforts to fulfill the earlier need are completed, scores of further needs crop up due to which man remains unsatisfied and discontented. Though it is difficult to fulfill even small needs, he takes upon himself the responsibility to meet larger and larger needs which call for ten times harder work. Along with accelerated speed, more problems arise and create complications. Mind and soul get tired in trying to find solutions to these problems. Ordinary physical and mental efforts cannot meet the requirements that go on widening their jaws endlessly. So, immoral and undesirable means are required to be resorted to. Despite carrying on with flagrant sinful activities, the desires do not get fulfilled.
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Considering the damage caused by the constant anxiety and the dark future, the attainments can be said to be insignificant. In general, people, instead of living the life, carry it like a corpse - weeping, lamenting, cursing and complaining. In fact these people should be called ‘saints’. Had they taken as much trouble, endured as many hardships, gone through as much worries and anxieties and suffered as much for the sake of spiritual progress, these very people would have risen to the state of a Yogi, a Siddha Purush (enlightened soul), a Mahamanav (great man) and Devata. In fact, real renunciates, selfsacrificers and martyrs are these folks who did all sort of adventures and misadventures for acquisition of worldly pelf and possessions and then distributing all the gains among the offsprings, and relatives, and remaining empty handed in the end. To my mind these people who suffer so much for the sake of others are great men and philanthropists in the real sense, even though they consider themselves to be greedy, fallen and degraded! When I look at the internal and external life system of innumerable people and the repercussions and results of their life style, I feel that I lived a far more happy and comfortable life than they did. The worst disadvantage, if at all, has been that I lived with less wealth and luxury; I commanded less respect and was looked upon as a poor man. Being not wealthy, the world considered me to be a small fellow and had little regard for me. But these so called shortcomings did not affect me any way. While others were eating spicy foods, I lived on barley and gram. The pleasure of taste leads people to sufferings, pain and agony. My cheap food was easily
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digested and kept me healthy. What did I lose? Instead of catering to the fleeting pleasure of taste buds, I stuck to the theory that hunger is the best spice and proved its veracity. As for the enjoyment of taste my coarse bread was more delicious than that of the luxurious people. People in the pursuit of wealth, in order to cater to their ego, endeavoured to impress others by show of costly clothes, beautiful mansions and catchy decorations. Though I could not put up any matching show with my limited resources, the happiness and contentment I enjoy are not any less. Albeit, silly hollow-minded people may have thought it childish and ridiculous, people of eminence who possessed the ability to perceive the substance and penetrate below the surface commended the greatness concealed behind the simple looking exterior and bowed in reverence. On subjecting myself to severe tests, it can be confidently said that I have physically and mentally been not only more happy despite less labour, less risk and less responsibility but the respect showered on me has also been of a nobler measure. I do not least mind in not being respected or appreciated by the deluded ones. I have no regrets or sense of remorse for shunning the worldly ways. Right from the Soul to the Supreme Soul and from gentlemen to prophets everyone appreciated the plan and mode of my working. Less risk, and yet more profit! For carrying the load of expensive, greedy, luxurious and pompous life, one needs a cart with the wheels of sin and downfall. In my case the luggage was so light that I could carry it myself and walk on without fatigue or worry. My own experience is that the ideal life is simple. There may be apprehension of getting harmed by evil people. But there is a
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far greater fear in the lives of those who live sinful and detestable lives. Materialistic people have to face greater risk of competition, jealousy, revenge etc. These days we hear daily of killings, loot, accidents, and such horrible news. In these incidents the victims are mostly those whose orientation is materialistic. Had such people voluntarily come forward to sacrifice their lives and to part with their wealth for noble causes they would have become great saints indeed. Saints like Jesus, Socrates, Gandhi and others of that orientation had made the supreme sacrifices to uphold righteousness. The number of unethical and immoral people who are murdered is thousand times more. People like Bhama Shah, who donated all the wealth for the noble cause are very few; but rich people who become paupers due to fraud, loot, burglary, litigation, illness etc. can be counted in lakhs these days. The danger of loot and attack is less in spiritual field, but many times more in materialistic field. If this truth were realized, people might not have been scared to adopt ideal life and would not have committed the folly of plunging into the vortex of materialistic lust and greed. My conclusion from personal experience is that there is more loss than gain in the pursuit of greedy and lustful life. What I had to lose is inconsequential but what is gained is so rich and great that I wish to appeal to everyone to adopt ideal and sublime tradition of living a spiritual way of life. But it is not easy. Citing my own personal experience, I have long been appealing to people at the top of my voice to adopt the noble way of life; but how many have cared to listen to me and among those who listened, how many have cared to practice it?
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Late in the evening, it was a cloudy day. Drizzling had started. Air had grown colder. Those at work had returned home after completing their tasks. It was slippery on the way making it difficult for anyone to pass through. At that moment an attractive teenaged boy was running behind a cart and uttering, “Stop the cart, stop the cart.” The gentle man sitting inside the cart heard the voice and asked the driver to stop the cart. When the boy came near, he asked, “Tell me, what the matter is?” The boy said, “Three days back, your driver bought from me a matchbox worth a paisa to light the lamp in the cart. Instead of a paisa you had given me fifty paisa. I could not see then because of darkness but now you please take back your fifty paisa and give me a paisa of my matchbox.” Surprised at the child’s words, the gentleman said, “Fifty paisa must have done some good to you. Why are you returning it back?” “Why should I keep the fifty paisa which is not mine? Whatever I earn in a days work is sufficient for me,” replied the boy. The gentleman again said, “But you had not stolen the fifty paisa.” The boy now replied, “To make out from the others’ possession this way is also a thievery. One should always believe in one’s own earnings.”
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My Life: Its Legacy and Message – 24

That Which I am doing at Present
[Autobiography of P¿jya Gurudev, continued from the previous issue] ¿ There are even today several geniuses who will be able to do comparatively now, much more important work than they are doing now, if their minds are diverted to higher ideals. For this a mighty power is required. This work will be done by my five Vºrbhadras and the transformation in human thinking miraculous. will be miraculous

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urudev is always with me, he is within me and he satisfies all my curiosities and queries. Right from the translation of ancient scriptures to the writing of Prajó³ Pur³ña he has been guiding me like a teacher. My tongue repeats his teachings. I have been acting like a horse who changes his direction and speed on signals given by its rider. When he calls me to the Himalayas to recharge my battery he does so without saying anything special. My achievements are similar to those of a weak person who improves his health by living in a sanatorium. This time, I thoroughly understood the process of s¿kÌmºkaraña. Just as Kunti had given birth to divine progeny, I will have to transform my Annamaya, Pr³ñmaya, Manomaya, Vijó³nmaya and Ânandamaya koÌas present within my physical body into five Vºrbhadras. I have understood the process of this s³dhan³. I have been asked to remain in Shantikunj, transfer all my responsibilities to others and retain this physical body as a nest of these five Vºrbhadras till they become fully powerful. The process of S³vitrº S³dhan³ has also been started for this
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purpose according to the instructions of Gurudev. I have also got the answer as to the work that would have to be entrusted to these five Vºrbhadras and how they would function. There are even today several geniuses who will be able to do comparatively much more important work than they are doing now, if their minds are diverted to higher ideals. For this a mighty power is required. This work will be done by my five Vºrbhadras and the transformation in human thinking will be miraculous. Narada changed the course of lives of Parvati, Dhruva, Prahlad, Valmiki, Savitri etc. who abandoned their past activities, took to righteous paths and set examples worth emulation by others. Bhagvan Buddha changed the hearts of Anand, Kumar Jeev, Angulimal, Ambapali, Ashok, Harshvardhan, Sanghmitra; and they dedicated themselves to the path of spirituality shown by the Enlightened One, and became renowned throughout the world. Vishwamitra made Harishchandra so great that simply by seeing
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a drama based on his life, Gandhi became venerable for the entire world. Bhamashah, a great miser, donated all his treasure to Maharana Pratap, having been inspired by saint Vithoba. Adya Shankaracharya inspired Mandhata to build MaÚhs in all the four dh³ms. Ahilyabai, inspired by a saint, renovated several temples and gh³ts and built up new temples at several places which were inaccessible and far beyond the reach of the people. Hardly could have Shivaji played so historic a role if he had not been inspired by Samarth Guru Ramdas. It was Ramakrishna Paramhansa who pursued Narendra and metamorphosed him into a Vivekananda. The credit for diverting the mind of Raja Gopichand towards renunciation goes to saint Bhartahari. History is full of such examples of transformation through the inspiration of illumined souls. This has happened in my case also. If Gurudev had not inspired and metamorphosed me, I would have also been following the profession of a pandit (priest) or some other activity like other members of my family and would not have attained the present position. Persons, who are geniuses in their fields, are needed to facilitate the change of the era. Learned people are needed, who may, by their logic, facts and figures, provide a new way of thinking to the people. Artists are needed who may inspire people to imbibe the teachings and lives of Chaitanya Mahaprabhu, Meera, Soor, Kabir. Affluent persons are needed who may, instead of squandering away their money in luxurious living, give away their all to fulfill the noble aims of the Time Spirit. Statesmen are needed who may, like Gandhi, Rousseau, Karl Marx, Lenin etc. guide people to follow
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new, revolutionary ways of reassuring equality, fraternity and freedom for all. What to speak of illumined souls, saints, sages, savants and seers? They have totally transformed persons who came in their contact, just as a P³ras stone, by a simple touch, converts iron into gold. My Vºrbhadras will do all this. I have also done the same. I have radically changed the thoughts and activities of millions of people and prepared them like saty³grahºs of Gandhi, bh¿d³nºs of Vinoba, parivr³jaks of Buddha, to sacrifice everything for the sake of a noble cause. The army of Prajó³-putras are playing the role of monkeys of Hanuman. When miracles have been played by my direct physical activities there is no reason why these Vºrbhadras, who are part and parcel of my soul, will not be able to persuade and inspire innumerable persons to turn towards nobility and sublimity of soul. It will be necessary in the near future to eradicate several evil tendencies. For this, persons like Arjun will be needed who may defeat and decimate akÌauhiñº (well-equipped) army of the Kauravas. Hanumans will be needed who may by setting fire to their tails burn Lanka, the fortress of Evil, and turn it to ashes. Such changes are possible by changing the inner consciousness of human beings. Abraham Lincoln and George Washington of America were born in very ordinary families but they changed the course of their lives and became the Presidents of America. Leaving apart vicious persons who apply their intellect in acts like theft, dacoity, cheating etc. persons full of noble emotions and sentiments
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can do a lot in changing the era by their heroic efforts, courage and industriousness. Swami Dayananda, Sharddhananda, Ramteerth etc. were capable of changing the course of life of innumerable persons. These days intelligent persons are engrossed in luxuriousness, accumulation of wealth and satisfaction of their ego and thus all their powers and resources are being frittered away. If only a few of them are able to turn around towards fulfilling noble and high aims, they can do such marvelous and exemplary work as was done by Jaidayal Goenka of Geeta Press, Gorakhpur. Which intelligent person has to be changed? How he has to be changed? What work has to be taken from him? These are matters which are decided at the higher level. Those who are at present thinking in terms of a world war causing utter devastation will, on getting their minds changed, think in terms of utilizing their intellect, power and resources for creative purposes. This will bring salutary changes in the environment. When tendencies and directions of the minds have changed, actions and activities of such

persons will also be completely changed. Persons going ahead on the path of righteousness are bound to get divine help. They can then do miracles like Baba Amte, Hiralal Shastri, Laxmibai etc. Perversion of intellect has made all human activities vicious, sinful and of criminal nature. Whatever is earned is squandered immediately in undesirable acts. If someone is able to change the thoughts, ways, attitudes and tendencies of such persons they can become so great that millions of people may consider themselves fortunate by following in their footprints. As a result of my S³vitrº S³dhan³, which is going on at present, invisible Mah³balis are being prepared who will slowly and silently enter into the inner consciousness of innumerable persons and will not rest contented until immorality has not been completely banished from human scene. This will result in the creation of human gems and rubies who will make the task of changing of the era, which appears to be very difficult at present, much easier.

A king was going alone through a forest. On the way came a hamlet of intruders. While he was passing, a parrot in the village shouted, “Grab him, hit, run. He has ornaments with him.” Hearing the parrot’s voice, the robbers followed him but could not get hold of the king. Next on the way was a hermitage of saints. As he stepped inside a gurukul, a parrot sitting on the tree started saying, “Come King! A guest has arrived. Please bring a carpet.” While talking to the saint, the king wondered about the difference in character of the two birds of same species. And the saint resolved the dilemma with a single word ‘companionship’.
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Amrit Vani

Four Pillars of Self-Development –2
to university texts or worldly knowledge. What is underlined in sw³dhy³ya is pondering over good thoughts that link our minds with the radiance of the sagacious wisdom and saintly inspirations and thus illuminating and re-orientating our own thinking accordingly. In order to engage the mind in sw³dhy³ya singing devotional songs, mental engrossment in spiritual music, listening to recordings of enlightening discourses may also be incorporated in it, along with studying the thoughts of elevated souls. However, adoption of the teachings of great souls is not so easy! Sw³dhy³ya gives you the direction and inspiration but it is only you who has to make a resolute attempt towards changing your deep rooted animal tendencies and your old habits and remold your ‘nature’ by inculcating the values inspired by sw³dhy³ya. In short, the purpose of sw³dhy³ya is fulfilled only by s³dhan³. (iii) S³dhan³ S³dhan³: The third important discipline for ascent of human self is s³dhan³ – devout endeavor of self-refinement and improvement. It includes up³san³ and tapa. Most of us understand up³san³ as some kind of devotional practice such as – worshiping a deity, praying before it, chanting a mantra, meditating on divine attributes, etc. Well, these are certainly the steps or methods to attain the real purpose of up³san³. But we should also know its real meaning.
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w³dhay³ means study of and contemplation over the elevated thoughts of enlightened personalities. You should examine your convictions, your prejudices, blind beliefs and illusions in the light of discerning wisdom and guidance of the thoughts and works of those who have lived glorious and purposeful lives. Many of the great personalities, saints and sages may not be living anymore in the physical bodies; many of them might be living far away. Moreover, even if some sagacious personality is staying near your place, it won’t be possible for him or her to give precious time to you, as per your convenience; he/she will have so many things to do, will have so many seekers like you who would be waiting to meet him/ her. Thus, having a satsang with the great persons in their physical being is indeed a rare opportunity. But you can always communicate with them, have their guidance and experience the benefits of their company by having proximity with their thoughts through their books, compilations of their speeches, writings on their lives and works, etc. Reading good literature and pondering over it is essential for wholesome nurturing of human intellect. The intellectuals or educated ones among you must be aware of the significance of good books (reading material). Anyone who wants to prevent mental degeneration must read and think. If reading is a problem, one may listen to what is written in a book. But, in either case, our reading should not be confined only
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(Translation of a discourse by Poojya Gurudev Pandit Shriram Sharma Acharya on “Atmonnati Ke Char Adhara “ delivered in 1980 - Continued from the previous issue)

Up³san³ of God means faith in divine values, sitting near divine realms, invocating divinity. If we sit near fire, we feel the heat and our clothing and body parts also get warmer. Sitting near a rock of ice similarly generates a cooling effect around us. The area surrounding a sandalwood tree is also permeated with the fragrance of sandalwood. The soothing fragrance also makes the nearby plants fragrant. So you see the effect of proximity! Up³san³ is a process of mental and emotional proximity with the Almighty. With enhanced purity of our inner self, our sincerity in the devotional practices, and depth of our faith, up³san³ gradually connects our “individual self” with the Supreme Self. Inculcation of divine virtues, awakening of our indwelling divinity is a natural consequence of devout up³san³. Up³san³ and s³dhan³ go hand in hand. Either is incomplete without the other. Up³san³ induces the inspiration and strength required for s³dhan³ and the latter is vital for the purification and inner engrossment required for thorough up³san³. The word “s³dhan³” means to perfect. It includes excellence of qualities, deeds and behavior, eminence of personality. Uprooting the vices, evil tendencies, bad habits, etc and cultivation of virtuous tendencies, good conduct and attitude is s³dhan³. The wild animals are trained in circus to perform skilled feats some of which are difficult even for humans. S³dhan³ is also an arduous training of the mind. It is two-folded: refinement by tapa, that is by ascetic disciplines, penance etc and improvement by encouraging, inspiring and engaging the mind in illuminating benefits of virtuous qualities and activities. Eminent
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transmutation of personality by s³dhan³ is like the tedious process of clearing the wild shrubs from a field and making beautiful garden thereon; converting raw metal into shining gold by processing it in fire; or the Herculean task of ploughing a barren rocky land and harvesting healthy food grains from it. A little pondering will make you aware that sa®yam is necessary for the reforming process of s³dhan³ and sw³dhy³ya (+ satsang) for the transmuting phase. It is a time-testing process that requires patience and unflinching faith together with the zeal for enlightened progress. For this, up³san³ lends the desired support. You also need to be introspective and should analyze yourself everyday by a quick but sincere review of what you did wrong and what right and good during the day. Convince your mind, pledge and strive for not repeating the wrong, overcoming the shortcomings and encouraging the good the next day. At least few minutes before sleep should be kept for daily exercise of introspection and self-analysis. A few minutes before getting up every day should be kept for self-planning. Regard every new day as a new birth by which God has given you an opportunity to rectify the past errors and make a new, better and brighter beginning. You are taught here to practice pavitrºkaraña, pr³ñ³y³ma and dhyana (meditation) while doing up³san³. During this you should also attempt to feel that you are surrounded by the radiant aura of divine protection; that you have surrendered yourself to this beatifying protection of the Almighty, which expels all negative effects, guards against their re-entry and also removes your inner blemishes and
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weaknesses. But, when you practice selfanalysis you have to be strict and scrupulous like an esteemed judge and find out all your flaws and infirmities. Be firm and fair in scrutinizing your good and bad tendencies, your wrongs and rights. Don’t let your mind drive you away with deluding excuses. You are an intelligent being, a devotee of the Omniscient! Let your discerning intellect take charge of your mind. This will not be difficult if you are truly motivated for selfimprovement and sincere in meditation and sw³dhy³ya. Infinite force of the Almighty is hidden within each one of you. If you are determined and have faith in your divine origin, you will surely reach great heights on the excelsior of life. S³dhan³ will illuminate you and bestow great benefits on the worldly as well as spiritual domains of your life. (iv) Sev³ Sev³: Man is a social being. He is indebted to the society in several ways. The food he eats, clothes he wears, house he lives in, etc everything is available to him because several people have contributed to making them usable. Whatever he has achieved in life is because of the direct or indirect cooperation of so many others. God has bestowed human life upon him so that he would offer his services for beautifying the world-garden, for making this world a better place to live. You as a human being have this responsibility of offering your altruistic services to the society, to the world. You are supposed to help maintain Nature’s ecosystem, you are supposed to contribute your level best to the healthy survival and happy growth of all its animate and inanimate components. How else
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can you thank Mother Nature for the enormous boons She has blessed you with? How would you be the crown prince of God if you do not discharge your duties towards His creation? All of you should remember time and again that you are not born only to live a materialist life. We are humans. Our life should not be confined to earning and enjoying sensual pleasures. We should also be living a noble and altruistic life. Our abilities and potentials should also be used for welfare and upliftment of others. Your tapa-s³dhan³ is incomplete without sev³. You must offer your sev³ – voluntary altruistic service for the welfare of others. Your wealth, your talents, your intellect, nothing is of any use if even a fraction of it cannot help uplifting someone else. Even in worldly terms, just imagine, how happy a self-centered affluent person could be if all others around him are poor, downtrodden and agonized? You cannot enjoy your success and happiness unless you share your joys with others. You cannot expect love, cooperation and respect from anyone unless you learn to care and share. Every religion of the world, every spiritual school enjoins giving in charity for the welfare of the needy. You may not be rich, but just think, there must be someone in the society who is more deprived. Try to do what best you can to alleviate the pain and sufferings of others. More than material help it is your compassion, your cooperation, your time that counts more in sev³. Selfless service is said to be the noblest deed of human life. Sev³ of the world is said to be the true ar³dhan³ (devotional service) of its Creator. You may
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offer your alms and worldly services to the society in several ways depending upon what is needed to allay the sufferings and pains of others to some extent, or to uplift the conditions of the deprived ones around you. But one service, which is universally required and which is regarded as the supreme donation, is – the gy³na yagya, dissemination of knowledge. The best service of human religion, culture, nation and society today is to give righteous direction to people’s thoughts. Imparting positive thoughts and encouraging guidance to a depressed or depraved person is the biggest and most useful help one could offer, as it would not only save his life but would also mold him into a progressive and happier person. Gy³na – pure knowledge – is a source of power, it enlightens one’s thoughts and emotions with the pristine radiance of spirituality. That is why donation (d³na) of gy³na is revered in the scriptures as Brahmd³na, most precious religious duty. If you could distribute it among the masses today, humanity will be grateful to you, because it will be the best means of their welfare. Gy³na pulls one out of the dark den of ignorance, lifts one from slippery lane of decline, gives one the direction and courage for removing the evils, blemishes and follies and for adopting the values and directions that would make one a human being in the true sense. Saints and sages of all ages are revered because their lives were dedicated to attainment and dissemination of gy³na. While accelerating your endeavors of attaining gy³na by sa®yam, sw³dhy³ya and s³dhan³, you should also donate some fraction of your time (samayad³na) and
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resources (anïad³na) for gy³na-yagya. Easiest way to do this is to purchase some VicharKranti (thought-revolution) books of our mission and read them.; This way you yourself will be doing anïad³na as well as sw³dhy³ya. Devote your time to circulate the Vichar Kranti literature to as many persons as you can and motivate them to read and then continue the cycle. This will be your ideal samayad³na and sev³. Try to donate your one hour of time and 50 paise of money per day on an average towards this noble cause of gy³na-yagya. Thus, by adopting four foundational principles of self-transformation you can elevate your lives to glorious heights and also help the wellbeing and upliftment of the society as a whole. If we reform and refine ourselves, transformation of the people worldwide will proceed gradually, like the harmonious progression of currents in a sea. Yug Nirman (creation of an evolved era) will emerge from evolution of the individuals, families and the entire human society. I have initiated this epochal experiment in the tiny laboratory of our mission and I request all those who visit here and all those who are associated with our Gayatri Pariwar to help expand it. So if you want to be a part of Yug Nirman project, start the experiment of selftransmutation on yourself by adopting sa®yam, sw³dhy³ya, s³dhan³ and sev³ from today itself. Maybe at a minuscule level in the beginning, these should certainly be integral parts of your life from now on. Wish you all the best for eminent success.

|| OM SHANTI ||

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Shantikunj
Diary
AMU-DSVV COLLABORATION: 21 postgraduate students from Aligarh Muslim University (AMU) visited Dev Sanskriti Vishwa Vidyalaya (DSVV) and took membership as volunteers of ‘Khushi Foundation’ established under the aegis of Divine India Youth Association (DIYA) for diagnosis and healing of mental tension and disorders. The AMU students also attended a three-day workshop on the aims and objects of Khushi Foundation. The participants were visibly touched by the inclusive and integrative process of education at DSVV – inculcating virtues of universal harmony and understanding – cutting across artificial divisions of creeds, castes, races, etc. VICHAR KRANTI ONLINE: Gayatri Pariwar centres at Delhi Palam, Meerut, Pune, Bangalore, Mumbai and that in USA are making full use of Internet for dissemination of Gurudev’s lifetransforming teachings. The Delhi branch has developed a database and software through which they transmit thoughts of Gurudev to thousands of people through email daily. You can also become a mail recipient. To become a member please email to atmiyabandhu@gmail.com . In the subject line type subscribe. You are also welcome to become a member of following yahoo group: groups.yahoo.com/group/ gayatri_parivar.
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Hindu Pilgrims from Pakistan Visit Shantikunj: A group of Hindus, who had come on pilgrimage to Haridwar for Ganga-Snan also visited Shantikunj Ashram and DSVV. They were deeply moved by the Gayatri Pariwar’s work towards interfaith harmony and understanding and wished that their children had ana opportunity to study at DSVV. They also met revered Dr. Pranav Pandya and Shail Jiji and had their blessings.Guddorani of Rawalpindi, who hails from a well-to-do family had visited Shantikunj last year and has been disseminating the message of Gurudev amongst Hindu Community in her area. Pranic Healing Workshop for Iranian Delegation: A special workshop on ‘Pranic Healing’ which was conduced for a 26-member delegation from Iran concluded on January 19, 2007 at DSVV. The delegation was led by Professor Nazarghai Farshad who is Vice-President of Iran Yoga Society and Head of Research and Educational Institute for Mind and Body Purification. At the valedictory function of this workshop Dr Pranav Pandya, Chancellor of DSVV, announced that DSVV proposes to hold a ‘Pranic Healing and Meditation workshop’ in Iran in the near future in which he himself will be one of the faculty. A Two-member Delegation of DSVV visits China A two-member delegation (Dr Suresh Varnawal and Sri

Shailendra Kumar Dube) of DSVV paid a one-week visit to a number of reputed yoga, martial arts/ sports institutions in China during December 2006 and had wide-ranging discussions with the authorities of these institutions for collaboration in areas of mutual interest. They also helped the Director and faculty of Chan Tzu Yoga Institute in drawing up a three-month yoga instruction course/curriculum. Dr Suresh and Sri Shailendra Kumar were invited to be visiting faculty of the Institute. A Novel way of Disseminating Gurudev’s literature: A parijan, Sri Vinay Chauhan, has set up a purely vegetarian hotelcum-restaurant facility on Haridwar-Bijnaur road, named “Vyanjan Vatika”. The enterprise has become popular and successful beyond expectation. At one time Sri Chauhan had become a broke and had gone into a long period of deep depression. He believes he owes his bouncing back to a state of self-reliance and success in his enterprise due to Gurusatta’s blessings. As a token of his gratitude he has hit upon a novel way of sharing Gurudev’s teachings. With the cash memo he has started giving, free of cost, packets of Gurudev’s literature to his customers. He has gifted literature worth amount Rs. 10,000/- during the past two months. It is an example worth emulation – we can serve the cause in whatever way we can naturally do –whatever our vocation. Our paeans of praise for Sri Chauhan.
March-April 2007