||O® bhurbhuva¡ swa¡ tatsaviturvareñya® bhargo devasya dhºmahi dhiyo yo na¡ prachoday³t ||

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

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Date of Publication : CHIEF EDITOR
01.05. 2005 Dr. Pranav Pandya

Amrit Chintan
The same stream of life that runs through my veins night and day runs through the world and dances
in rhythmic measures.

It is the same life that shoots in joy through the dust of the earth in numberless blades of grass and
breaks into tumultuous waves of leaves and flowers.

It is the same life that is rocked in the ocean-cradles of birth and of death, in ebb and in flow.

I feel my limbs are made glorious by the touch of this world of life. And my pride is from the life-throb
of ages dancing in my blood this moment.

Is it beyond thee to be glad with the gladness of this rhythm? To be tossed and lost and broken in the
whirl of this fearful joy?

All things rush on, they stop not, they look not behind, no power can hold them back, they rush on.

Keeping steps with that restless, rapid music, seasons come dancing and pass away - colours, tunes
and perfumes pour in endless cascades in the abounding joy that scatters and gives up and dies every
moment.
Rabindranath Tagore
Gitanjali: Song Offerings

Note: May 7, 2005 is the 64th Nirvana anniversary of Gurudev Rabindranath Tagore one of the greatest savants,
sages, seers, poets and writers of 20th century a Nobel Laureate. Here we publish his words of ageless wisdom
from his masterpiece Gitanjali as a token of our humble obeisance.
- Editorial Team

May-June 2005 03
 Contents
1 Amrit Chintan:
Enlightened faith is the need of the hour 03

2 From Chief Editor's Desk:

Parijans' real tribtute to Gurusatta on his fifteenth
Mahaprayan Divas 05

3 The Significance of Kalash and Deepak 07

4 Youth Column
Guidelines for developing self-confidence 11

5 Clear Thinking, Clean Heart 13

6 The Secret of Longevity 15

7 Companions in Solitude-3
Entrance into the deeps of the Himalayas -II 17

8 Tenderness 20

9 Science and Spirituality

Awaken the hidden powers of hearing by N³da Yoga 22

10 Ayurvedic Therapies-3
Ayurvedic decoction therapy-II 27

11 My Life: Its Legacy and Message-14

Âr³dhan³ that was uninterruptedly pursued 32

12 Vedic Cosmology-3
The period of the Vedas 36

13 Peace Pilgrim's Wisdom 40

14 Amrit V³ñº
The purpose and significance of pilgrimage -II 42

15 The Noble “Eight-Fold Path” of the Buddha 47

16 Amidst Diversity, Unity is the Truth 48

17 God's Boxes 50

04 May-June 2005

Dr. Pranav Pandya
G
ayatri Jayanti
Day this year
(June 17) will
mark the completion of
fifteen years of
Gurudev's Mahaprayan
to the Invisible
Illumined Realm of
Consciousness from
where he has been
guiding us since then
with manifold effective-
ness towards the
realization of his rever-
ential vision of collective
divinisation and uplift-
ment of divisive strife-
ridden human con-
sciousness into the
unitive supramental
consciousness of Light,
Love and Life Eternal - a
veritable descent of the
prophesied Heaven on
Earth.
He has bequeathed to us,
his children, the legacy
of making manifest his
dream. His is the mes-
sage of Hope and Faith
May-June 2005
Parijans' real tribtute to Gurusatta
On his fifteenth Mahaprayan Divas
for the way-lost humanity. The
fact that he chose Gayatri Jayanti
Day (June2, 1990) for his transition
to the subtle-causal planes is of
great significance. It is indicative
of his assurance that it is he who
will work through us, in the
measure of our commitment to the
cause towards the actualization of
his glorious vision of human
destiny. Let us, all parijans of
Gayatri Pariwar, sincerely
rededicate ourselves to become
superconductive channels for the
flow of Acharyashri's
transformative energies through
us.
Gayatri Jayanti becomes doubly
holy because it is also celebrated
as Ganga Dussehra by millions of
Hindus throughout the world. It
is believed that it is on this sacred
day, at the Dawn of Creation, that
sanctifying waters of Ganga
torrentially descended on Earth. It
is a tragic parody indeed that
although we believe that a mere
dip in these holy waters cleanses
the soul of all the ill effects of its
sins, we have wantonly polluted
From Chief
Editor's Desk
its sacred waters and turned it into
a stenching drain throughout its
3000 km course from Gangotri to
Gangasagar. Let us resolve to do
what best we can to restore the
holy and sanctifying waters of
Ganga to their pristine purity.
Mother Gayatri is the presiding
deity of Illumined Intelligence -
Prakhar Pragya - which was made
manifest in all its effulgence in the
life of Gurudev. He was bestowed
with the revealed vision that the
time is imminent ad ripe for the
collective manifestation of
'Prakhar Pragya' in the human
consciousness - ushering an era of
unity, understanding and peace
on earth. He has demonstrated
through his life and works that it is
not a daydream but a realizable
potential. He has paved a sunlit
path for us to tread towards this
goal - as the vanguard of the
warriors of Light. May we prove
ourselves worthy of our
Gurusatta's trust?
The Mission's humble accom-
plishments so far not only give us
05
hope but also assurance of our
ultimate success. Through
voluntary contributions of lakhs
of parijans and well-wishers
across the globe in the shape of
time, labor and money, we have
been able to build up extensive
infrastructural facilities, qualita-
tively comparable with the best of
their kind - with six nodal centers:
Gayatri Teerth, Shantikunj,
Brahmavarchas Shodh Sansthan
and Dev Sanskriti Vishwa
Vidyalaya (DSVV) -all at
Hardwar; Akhand Jyoti Sansthan
and Gayatri Tapobhoomi at
Mathura; and Yugteerth at
Gurudev's place of birth -
Anwalkheda (Agra). The Mission
has a global outreach with more
than 2400 Gayatri Shaktipeeths
spread all over India, whose
activities are coordinated by 10
zonal offices. In addition, we have
scores of centers in many coun-
tries of the world. The Mission has
around ten lakh dedicated
workers and crores of devotees
and well-wishers whose lives
have been positively affected by
the Mission's work and vision.
Here a word of caution. We must
not become complacent and allow
ourselves to be lulled into smug-
ness. Far more remains to be done
in terms of worldwide spread of
Gurudev's vision. It is an earnest
plea to all Gayatri Pariwar
Parijans in India and abroad to
exert still more vigorously and
dedicatedly in the furtherance of
the sacred tasks of the Mission.
We have designated 2005 as the
'Yug Chetna Vikas' year - with
special concentration in the lands
outside India. As a beginning we
are organizing at DSVV, Hardwar
a two-week 'Youth Leadership
Training Camp' from July 9 to 23,
2005 for 60 youths from USA, who
will be selected from amongst the
participants of youth council
meeting to be held in USA in May.
This will be followed by similar
two-week youth camps for the
youths of other countries. A
special hostel, capable of accom-
modating 320 youths
from outside India, has
been constructed in the
DSVV campus. Youths
trained in these camps
are expected to act as
catalytic agents and
ambassadors of the
Mission's vision in their
respective countries. We
have also planned to
send teams of DSVV
students to Russia
(Moscow), USA, UK,
South Africa and
Australia for peer group
interactions with their
counterparts abroad in
regard to ushering in on
earth lasting peace and
understanding based on
the realized unity of
spirit. In fact the team for
Moscow has already left.
Heartful and Prayer-
filled Gayatri Jayanti
Greetings to all Parijans.

Kaustubh Muni used to eat his food only after he had offered food to poor and
needy person. This rule he strictly followed for years. One day no needy person came
to his door. He became very sad. Then he suddenly saw a leper, who was an old man,
lying under a tree. He thanked God for this blessing. He went near this person and
begged him to accept his hospitality.
The old man said-“Sir, I am thankful to you for this kindness. But I am a low
caste person. I do not have the right to accept your offering.” But how could anyone be
of a low caste to saint Kaustubh, who saw Divinity everywhere and in everything. He
gave the same treatment to him as he would have given to a goldsmith or anyone of a
higher caste; and shared his food with the leper, before he ate himself.

06 May-June 2005

T
he kalash (kalaïa)
and deepak (dºpaka)
are prominent Vedic
symbols that symbolize
respectively the mani-
festations of Gayatri and
Yagya. As Gayatri and
Yagya are revered to be
the origin of the Vedas
and Vedic Science and
Culture, the presence
and worship of kalash
and deepak in every
sacrament, on every
auspicious occasion is
quite natural in the
Vedic Culture and hence
in the Indian System of
life. Both are essential
parts of all the important
Hindu rituals and also,
in varied forms, in the
holy celebrations of
other religions - for
example, deepak (as fire
or candle) in case of
Zarathustric and
Christian and kalash in
case of Jain and Buddhist
worships.
The symbol of kalash is
physically represented
by a metal or earthen
pitcher or urn. It is filled
with water (preferably
the water of holy Ganga,
May-June 2005
Significance of
Kalash and Deepak
any sacred river or clean, running
water). Its top open end holds
betel or mango leaves and a red-
yellow sanctified thread (kal³w³
or mauli) is tied around its neck.
This kalash is placed on the
p¿j³vedi (worship dais or table)
near the idols or pictures of the
deity. It is placed facing the North,
in the center. This positioning
signifies balance; balance that one
needs to achieve success in every
walk of life. Often it is topped by a
coconut or a deepak and kept on the
sacred Vedic swastika symbol or a
Vedic swastika is drawn on it by
using wet vermillion, sandal-
wood powder and turmeric. The
kalash has many symbolic mean-
ings and teachings associated
with it as described below.
During worship or rituals, leaves
from some select trees are used as
essential accessories, but among
them all the betel leaf (p³na)
enjoys a place of pride in India. In
Hindu weddings, a betel leaf is
tucked into the headgears of the
bride and the groom. The betel
leaf is symbolic of freshness and
prosperity. The Skanda Purana
says that the betel leaf was
obtained by Gods during the
grand ocean-churning. The use of
betel leaf in India is mentioned in
the great epics, the Ramayana and
the Mahabharata, as well as in
Buddhist and Jain literatures.
P³na (betel leaf) has rich herbal
properties as well. It is invigorat-
ing and energizing, it kills germs
and bacteria, and is an anti-cold
chewable recipe. The blackish
variety is said to be constipating
and the whitish green one elimi-
nates cold and is a laxative and
helps in digestion. Mango leaf
also has many medicinal proper-
ties, as cited in Ayurvedic scrip-
tures. Mango is regarded as the
king of all fruits in India and its
wood is used in the holy fire of
yagya. Mango leaves are described
as sacred and are also used in
making toraña (door-string)
which is tied on the entrance of the
house as an auspicious sign.
The coconut (N³riyala) is a symbol
of the Godhead - the three eyes
symbolic of the eyes of Lord Shiva.
In India, for success in an impor-
tant undertaking, the beginning is
done with the breaking of a
sanctified coconut. All religious
functions and rituals start with the
worship of the coconut, along
with the kalash, since it is regarded
as symbolic of Lord Ganesha, the
deity who helps in the successful
completion of any undertaking.
Sage Vishwamitra is said to have
got the first coconut tree grown on
07
this earth by the power of his tapa.
Its hard shell inspires one to have
tolerance and do hard work for
attaining success. Coconut is also
broken before a deity in the
temple, signifying the soul's
breaking out of the shell of the
ego. People get strength and
improved eyesight by eating its
white kernel. The sick and the
elderly find its water nourishing
and ladies apply its oil for healthy
hair. It has glucose, phosphorous
and carbohydrates in good
measures and so it is good for
diabetics. Germs can't penetrate
its hard kernel so it remains intact
for months together.
Ancient Indian healers used to
burn its outer shell to prepare
tooth powder, eyebrow creams
and ointments for burns. Every
part of the coconut plant is very
beneficial to humans. Hence most
Indians consider it a good omen to
receive or give coconut fruits as
gifts. It is also called shreephal
because it denotes prosperity.
The kalash, tied with the kal³w³,
and having betel or mango leaves
atop, symbolizes the cosmos. The
water inside the kalash represents
the primordial waters, elixir of life
or the soul filled with love and
compassion, abundance, and
hospitality. Varuna, the Lord of
the oceans and the divine source
of water element, is invoked while
filling a kalash with water. In some
cultures, the kalash is said to
represent the body, the leaves the
08
five senses and water, the life-
force. Some Vedic scriptures refer
it as a symbol of the mother earth
and divine consciousness.
The word meaning of the scrip-
tural hymns of the kalash's wor-
ship describe the mouth, throat
and base of the kalash as seats of
Lord Vishnu, Lord Shiva and Lord
Brahma respectively whereas the
belly represents all goddesses and
Divine-mother's power streams.
Thus in this small urn the pres-
ence of all gods and goddesses is
symbolized. This exemplifies that
all the gods are essentially one and
are emanations of the same
Supreme Power.
Because of its uniformity and
symmetry in all directions, the
kalash is a symbol of the entire
universe and of that omnipresent
Brahm which is the uncaused
cause of all. It can also be taken to
be a harbinger of creativity and
peace. All the gods in their
microcosmic and macrocosmic
subliminal forms are meditated,
during devotional worships, as to
be present in this symbolic form of
the universe. Thus, through the
medium of the kalash we are made
aware of all the gods in one place,
at one time and in one symbol.
Lord Dhanvantari is described as
having four arms carrying various
healing instruments in each hand,
viz., a chakra (divine wheel) to
defeat the devil forces, shankha
(conch shell) to make the atmo-
sphere free of viruses,
bacteria and evil effects;
jalouka (leech) used for
curing all the diseases
caused by vitiated blood
and a kalash containing
amrita (the elixir of life)
to rejuvenate the sick.
Architectural Impor-
tance of Kalash: Kalash is
of great significance in
Vedic Architecure
(Sthapatya Veda or Vastu
Shastra). In ancient
times, the sages of India
placed copper pots atop
temple pinnacles to
escape the calamity of
lightning. In order to
avoid the development
of fungus that might
reduce their efficiency,
they enameled the
kalashas with gold.
Likewise the pyramids,
the distinct geometry
and symmetrical design
of the kalash play an
important role in storage
and dissemination of
natural energy currents.
It is the kalash, which
crowns the Vedic shrine
(temple) or a building
constructed as per the
Vastu design. Its size
and positioning adjusts
the height of the build-
ing to a proportion
consistent with the
specific Vedic plan for
May-June 2005
the structure. This is geographic directions etc. In The True Story” arguing that the
aimed at adjusting the terms of the modern interpreta- great wonder of the world -
environment for holistic tions of the ancient Vastu Science, “Tajmahal” is originally a 5th
living; with more the Earth has an energy grid and Century Shiva Temple “Tejo
energy, more joy and the house has an energy grid. Mahalay”. The following facts are
increasing success. When we construct the Vastu- worth noting here in the context of
based design of a house on the Vedic symbols - especially, the
The architects of the Earth's grid, the house comes in 'kalash' in the Hindu Temples.
famous Hardin's house - congruence with the latter and the
a masterpiece of a energy of the Earth freely flows The Tajmahal has a trident
building at Houston, into the house. The directions pinnacle over the dome. The
USA, constructed specified in Vastu Shastra are dome is a grand and enormous
according to the regarded to have the orientation onion shaped structure that
Sthapatya Veda - point optimized (in 2D) for this pur- proudly wears a pinnacle at the
out that you don't need pose. However, the third dimen- top. The simple flower pattern
to practice meditation to sion, along the height and hence softly hugs its bottom and bright-
have a Sthapatya Vedic the coherence of geomagnetic ens up the white marble. Inside
home. Anyone can use energy as well as suitable recep- the dome jewels dance melodi-
this knowledge to align tion of cosmic energy, is equally ously with one another in such a
naturally with the important and hence the shape way that one must hold great self-
elements and healthy and design of the roof- discipline and power in order not
home technology. Their component. to get lost in its exquisiteness. The
purpose is to provide various colors easily captivate the
deep security that the A house or building is treated in human eyes and seize them in
order and stability of the Sthapatya Veda as a living admiration. It is a magnificent
having one's very own being: having feet, legs, torso, structure of the lotus flower, a
space aligned with neck, head and top of head in the holy symbol of Vedic Culture, the
nature generates. May form of the foundation, floor, divine seat or symbol of Lord
be this is what a dream walls, room-space, rooms etc. Brahma.
home really is. Kalashas Kalash is the top piece (apex) of the
are there in the Hardin's house. It completes the form. The A full scale of the trident pinnacle
house as well. mental peace one finds in the is inlaid in the red stone courtyard
heart of a temple whose top is a to the east of the Taj. The central
In our series on Vastu dome shaped like kalash and shaft of the trident depicts a kalash
Shastra (Akhand Jyoti - having a kalash placed on the peak holding two bent mango leaves
The Light Divine, Issues most obviously testifies the and a coconut. This is a sacred
1 to 6, Vol. 2, 2004), we importance of the roof- Hindu motif. Identical pinnacles
had discussed about the component of Vedic architecture. have been seen over Hindu and
important rooms Buddhist temples in the
(kitchen, bedroom, Kalash in the Tajmahal: Himalayan region.
study room etc) in the Renowned historian P. N. Oak has The Importance of Deepak (oil or
house with respect to the cited several architectural proofs ghee lamp):
location in different in his book entitled “Taj Mahal - Together with the kalash the

May-June 2005 09
lighted deepak is also placed on the
p¿j³vedi and worshiped. As a
physical object, a deepak or lamp is
an earthen (or metallic) saucer-
like tiny pot filled with ghee
(clarified butter) or refined oil
with a twisted cotton tape (b³tº)
immersed in it. It is lighted in
every Hindu household and
temple in India. The cotton tape
keeps sucking the ghee to yield a
soothing bright light, a flame. In
nature, the flame is considered to
be the source of heat and light. The
heat of the fire and hence the flame
is also a good germicide.
Modern theories affirm the origin
of lamp during the Stone Age, as
early as 70,000 B.C. According to
these theories, in the
Mediterranean region and the
East, the earliest lamp had a shell
shape. The body of the lamp, to
begin with, was of stone or shell.
Later came the innovation of
terracotta or earthen lamps
followed by metal lamps. The
Ramayana and the Mahabharata,
two great Indian epics, make
extensive references to lamps of
gold and of precious stones.
The sages (rishis) of Vedic India
worshipped fire and hence the
jyoti (flame) or the deepak as a
whole, was considered the purest
of the pure because it consumes all
impurities but yet remains pure
by itself. The flaming of sacrificial
altar (yagya or homam) in the
Ashramas of the rishis was the
10
focus of faith during the Vedic
times. It has witnessed great
philosophic seminars, which
produced the Brahmanas, the
Upanishads and the Samhitas.
The cultural tradition of ancient
India has thus its genesis in the
spark of yagya. This spark later
assumed the form of a deepak.
The importance of deepak in Vedic
India is obvious from the follow-
ing (translated) scriptural hymn:
Among the light of fire, the light of the
Sun, the light of the Moon, this lamp
is the best of lights – Skanda Purana
The deepak is worshipped as the
symbol of the all-pervading Light
of all Lights. Some scientific
models and theories today also
agree that all matter has emanated
from the light of consciousness-
force. This great Effulgence is
worshipped through the medium
of the deepak. Meditation on the
standing bright yellow flame of a
deepak during the tr³tak yoga
improves mental concentration
and induces sublime energy of
positive currents emanating from
this symbol of cosmic conscious-
ness.
A deepak is also used in ³ratº -
devotional prayer sung at the end
of a worship-ritual or a religious
celebration. The deepak (³ratº
flame) is moved around the idol to
symbolize the divine aura and
also to help the devotees to have a
clear look of the deity; in
the end the devotees put
their palms on the ³ratº
flame to receive the ³ratº
aura.
The standing deepak
(Samai or Kuttuvilaku)
symbolizes the dispel-
ling of ignorance and
awakening of the divine
light within us. Its soft
glow illumines the
temple or the shrine
room, keeping the
atmosphere pure and
serene. The lamp is also a
symbol for the Hindu
festival of Diwali, an
Indian festival of lights.
One of many interpreta-
tions of Diwali is a
celebration of the light of
knowledge that chases
away the darkness of
ignorance.
Visualizing the kalash as
a symbol of the cosmos
and deepak as a symbol of
cosmic energy may not
be so easy for us. But we
should at least assimilate
the teachings apparent
from them - the soothing
coolness (calmness) and
uniformity (impartial-
ity) of the kalash, and the
radiance, energy (active-
ness) and steadfast
uprightness of the
deepak.
May-June 2005

Guidelines for developing self-confidence
E
ver victorious- this
is the motto of self-
confidence. Self-
confidence is the key to
success in any venture.
Difficulties and obsta-
cles are its playmates
and it cuts through every
adversity on its trium-
phant march to the goal.
The self-confident never
takes defeat, never tires,
and never stops. He
relies on his own
endeavor, not on others'
favor. He bows only
before the Providence,
not before his weak-
nesses and frailties.
The self-confident has
full and unwavering
faith in his soul-power.
He is a believer in the
profound rishimantra
“Suddho'si, Buddho'si,
Niranjano'si”. Always
conscious of the divine
grace he remains
humble even at the acme
of success; and in the
darkest moments of
failure, keeps aloft the
bright flame of unwa-
vering faith in his
ultimate success. A
person lacking in self-
confidence is unable to
May-June 2005
Youth Column
digest success and power; his ego
becomes bloated and he starts
looking down upon others as
inferiors and small. But inside, he
remains weak and insecure and is
unable to face failure with forti-
tude. He sinks to the abyss of
depression in failure and is even
driven at times to the cowardly
acts of suicide.
The self-confident is humble and
regards success not solely a result
of his own endeavor but as a gift of
divine grace. With each struggle
made in the path of success, he
gains new experience and new
strength. Through these struggles,
there is an enrichment and
development of virtues in him;
while failures help him identify
and remedy the shortcomings.
The self-confident never monopo-
lizes the fruits of his success for his
own personal benefit but shares it
with others, and by his well-
earned power and prosperity
serves the needy. The self-
confident does not have the
tendency to acquire fame and
success by any unworthy means,
nor does he arrogate to himself
what is due to others.
The quality of self-confidence
develops on the strength of one's
own beliefs and thoughts. We will
become what we think of our-
selves. It is for us to make a choice
between cowardice and bravery,
brilliance and dullness, ash and
ember. The self-confident chooses
the best and the highest of options
and proceeds along that line; his
footprints act as navigational aids
for others. He turns adverse
circumstances to his favor and
creates a beautiful and conducive
atmosphere around him. In
contrast, the feeble-minded only
daydreams and makes castles in
the air. He lacks even normal
enthusiasm for work, not to speak
of firm determination, the quality
which makes even the toughest of
the tasks of the self-confident
smooth and “half-done” at the
outset.
The self-confident persons
general conduct, too, is amiable
and endearing. Self-confidence is
a virtue, which impacts all three
dimensions of personality -
thought, conduct and character.
Intensity of faith in the goal
orients our whole thinking and
imagination towards that. The
self-confident fixes the goal,
thinks about it day and night,
chalks out a plan of action and
makes every possible effort to
execute the same. This whole
process is so intense and deep that
the sanskaras and instincts, which
are rooted firmly in the depths of
11
the unconscious in the form of
character, begin to change and
mould themselves accordingly.
The self-confident is skilled in
maintaining the right balance
between thoughts and emotions.
The canvas of thoughts is closely
woven with the warp and weft of
reason. This reason constantly
keeps testing and pricking
oneself. Raw emotions, on the
other hand, are like an outburst of
storm, which blows away every
piece of reason before it in its
momentum. The one is a thorny
desert of dry logic; the other is a
slippery swamp of wet emotion.
Both are incomplete by them-
selves. The self-confident views
both with equanimity and adopts
both in equitable measure.
Consequently while he is very
firm and unyielding in the field of
duty and action, he is equally
polite and gentle in the realm of
emotion. Thus, his personality has
a harmonious blend of firmness
and tenderness, which indeed is
the key to complete success.
The greatest obstacle in the path of spiritual
development is man's egoistic thought. It is possible for
man to save himself from this evil condition by keeping in
mind the transience of the world."
12
complex gives rise to
The key or formula of success is jealousy and incapa-
cryptic in essence like a seed but bility.
latent in it are infinite potentiali- 4. Neither should
ties of strength and capabilities. success bloat one's
The self-confident by nourishing ego nor failure lead to
this seed properly develops it into dejection. The real
a huge tree under whose comfort- cause of failure
ing shade countless passers-by should be realisti-
find soothing cool and rest. Thus, cally identified and
he not only finds gratification resolutely removed.
himself but also gives it to others. 5. One should be alert to
the silent creeping in
There are some guidelines to of vices and bad
develop self-confidence. By habits.
following these guidelines 6. Behavior towards
anybody can come to possess this others should always
precious virtue and reach the be courteous, refined
summit of success and glory: and respectful.
7. A fixed time should
1. Instead of relying excessively be earmarked for
on others, one should have swadhaya (study and
faith in one's own capabilities. contemplation) and
2. Feelings of doubt, uncertainty, satsang (company of
suspicion etc. should be the virtuous) which
shunned because they weaken should form an
self-confidence. important and
3. One should not regard oneself regular content of the
weak, and others strong and daily schedule.
superior. This inferiority
May-June 2005
 Clear Thinking, Clean Heart
[Abridged from Late Fr. Anthony de Mello's book 'Call To Love' and published with kind consent of the
publishers Gujrat Sahitya Prakash. 'Tony' (1931 87) was a universally acclaimed spiritual teacher of divine
integrity and wholeness and he wrote for true seekers of Truth cutting across boundaries of belief, cult and
religion. We gratefully remember Fr. 'Tony' for his spiritual gifts to humanity. – Editor]

W
e think the world
would be saved if
only we could
generate larger quantities
of goodwill and tolerance.
That's false.
What will save the world
is not goodwill and
tolerance but clear
thinking. Of what use is it
to be tolerant of others if
you are convinced that
you are right and every-
one who disagrees with
you is wrong? That isn't
tolerance but condescen-
sion. That leads not to
union of hearts but to
division, because you are
one-up and the others
one-down. A position that
can only lead to a sense of
superiority on your part
and resentment on your
neighbor's thereby
breeding further intoler-
ance.
True tolerance only arises
from a keen awareness of
the abysmal ignorance of
everyone as far as truth is
concerned. For truth is
essentially mystery.
The mind can sense but
cannot grasp it, much less
formulate it. Our beliefs
can point to it but cannot put it into
words. In spite of this, people talk
glowingly about the value of
dialogue. Which at worst is a
camouflaged attempt to convince
the other person of the rightness of
your position, and at best will
prevent you from becoming a frog
in the well who thinks that his well
is the only world there is.
What happens when frogs from
different wells assemble to dialogue
about their convictions and experi-
ences? Their horizons widen to
include the existence of wells other
than their own. But they still have
no suspicion of the existence of the
ocean of truth that cannot he
confined within the walls of
conceptual wells. And our poor
frogs continue to be divided and to
speak in terms of yours and mine;
your experience, your convictions,
your ideology and mine. The
sharing of formulas does not enrich
the sharers, for formulas like the
walls of wells divide; only the
unrestricted ocean unites.
But to arrive at this ocean of truth
that is unbounded by formulas, it is
essential to have the gift of clear
thinking.
What is clear thinking and how
does one arrive at it?
I. The first thing you must know is
that it does not call for any great
learning. It is so simple as to be
within the reach of a ten-year-
old child. What is needed is not
learning but unlearning, not
talent but courage.
You will understand this if you
think of a little child in the arms
of an old, disfigured housemaid.
The child is too young to have
picked up the prejudices of its
elders, so when it snuggles in
that woman's arms, it is
responding not to labels in its
head; labels like white woman,
black woman, ugly, pretty, old,
young, mother, servant maid, it
is responding not to labels such
as these but to reality. That
woman meets the child's need
for love and that is the reality the
child responds to, not the
woman's name and figure and
religion and race and sect. Those
are totally and absolutely
irrelevant.
The child has as yet no beliefs
and no prejudices. This is the
environment within which clear
thinking can occur. And to
achieve it, one must drop
everything one has learnt and
achieve the mind of the child
that is innocent of past experi-
ences and programming which
so cloud our way of looking at
reality.

May-June 2005 13

II. Look into yourself and examine
your reactions to persons and
situations, and you will be
appalled to discover the preju-
diced thinking behind your
reactions. It is almost never the
concrete reality of this person or
thing that you are responding to.
You are responding to princi-
ples, ideologies, belief-systems,
economic, political, religious,
psychological belief-systems; to
preconceived ideas and preju-
dices, whether positive or
negative.
III. Take them one at a time, each
person and thing and situation,
and search for your bias, separat-
ing the reality here before you
from your programmed percep-
tions and your projections. And
this exercise will afford you a
revelation as divine as any that
the scriptures could provide you
with.
Prejudices and beliefs are not the
only enemies of clear thinking.
There is another pair of enemies
called desire and fear. Thinking that
is uncontaminated by emotion,
namely by desire and fear, and self-
interest, calls for an asceticism that is
terrifying.
People mistakenly assume that their
thinking is done by their head; it is
done actually by the heart which
first dictates the conclusion, then
commands the head to provide the
reasoning that will defend it. So here
is another source of divine revela-
tion. Examine some of the conclu-
sions that you have arrived at and
14
see how they are adulterated by
self-interest. This is true of every
conclusion, unless you hold it
provisionally. Think how tightly
you hold onto your conclusions
regarding people, for instance. Are
those judgments completely free of
emotion? If you think they are, you
have probably not looked hard
enough.
This is the major cause of disagree-
ments and division between nations
and individuals. Your interests do
not coincide with mine, so your
thinking and your conclusions do
not agree with mine.
How many people do you know
whose thinking is at least some-
times opposed to their self-interest?
How many times can you recall
having engaged in that kind of
thinking yourself? How often have
you succeeded in placing an
impenetrable barrier between the
thinking going on in your head and
the fears and desires that agitate
your heart? Each time you attempt
that task, you will understand that
what clear thinking calls for is not
intelligence. That is easily come by
but the courage that has success-
fully coped with fear and with
desire, for the moment you desire
something or fear something, your
heart will consciously or uncon-
sciously get in the way of your
thinking.
This is a consideration for spiritual
giants who have come to realize that
in order to find truth they need, not
doctrinal formulations, but:
A. A heart that divests itself of its
programming and its self
interest each time that
thinking is in progress;
B. A heart that has
nothing to protect and
nothing to ambition
and therefore leaves
the mind to roam
unfettered, fearless
and free, in search of
truth;
C. A heart that is ever
ready to accept new
evidence and to
change its views.
Such a heart then becomes
a lamp that enlightens the
darkness of the whole
body of humanity. If all
human beings were fitted
with such hearts, people
would no longer think of
themselves as
Communists or
Capitalists, as Christians
or Muslims or Buddhists.
The very clarity of their
thinking would show
them that all thinking, all
concepts, all beliefs are
lamps full of darkness,
signs of their ignorance.
And in that realization the
walls of their separate
wells would collapse and
they would be invaded by
the ocean that unites all
peoples in the Truth.
May-June 2005
 The Secret of Longevity
T
here are innumera- spring seasons. To unveil the
ble unusual events mystery behind the long life of
and happenings of these villagers, a group of
Nature. Some of them European psychologists went to
can even be witnessed in Campodimele and did research
our day-to-day life. on them. They found that the
However, the human villagers live a peaceful and
mind is unable to tension free life. Their eating
understand the mystery habits are vegetarian and con-
behind them because it trolled. Their diet is mandated by
has its own limitations. fresh fruits, green vegetables,
milk, sprouts and boiled cereals.
Normally, only a few They take rest for a while after
people are blessed with lunch. Traditionally, they sleep by
long healthy life. But at the dusk and wake up quite early
some places, it has been in the morning. They spend their
found that the average life in the proximity of Mother
life span of the residents Nature.
is 85-100 years! This is
one such mystery of Nature's similar gift has been
Nature. Let us see the given to the people of Symi island
facts and figures regard- of Greece. The average age of the
ing this riddle. people here is 90 years. All
inhabitants use tomato, vegeta-
In Italy, on top of the bles and salad in good quantity.
mountain range Normally they eat raw or less
between Sienna and cooked vegetables. Either due to
Naples, there is a village the diet or nature's unique gift,
named Campodimele. these people are found working
The natural beauty of very hard even at the age of 80-90.
this village is scenic, Hard work, honesty and goodwill
heavenly and marvel- are the foundations of this society.
ous. In Europe, this Their family life is bonded with
village is also known as strong threads of mutual love and
“Forever Young” caring with cooperative and
village. All the inhabit- generous nature. Their way of
ants of this village have celebrating festivals is remark-
seen minimum of 85 able. They celebrate them with full
May-June 2005
gusto and enthusiasm.
Inhabitants of this island live
tension-free and happy life with
their families.
In the East China Sea, there is a
group of 161 islands. This island
group is known as Okinawa
Archipelago. This island is also
blessed with people who live
long. It has been found that the
vegetables like sweet potato, leafy
vegetables, and cereals are part of
their daily diet. Soya bean also
forms an essential part of their
diet. According to the physiolo-
gists, all these elements contain
antioxidants, which stop the
harmful effects of aging and
growth of cancerous free radical
cells. The topmost specialty of
their food is that it contains
minimal salt. It is a known fact
that salt increases blood pressure.
Hence these people don't have
blood pressure and heart related
diseases. Even at the age of 80,
they can easily do farming. They
are very fond of exercises. These
include gardening, walking, folk
dance and ancient marshal arts.
Inhabitants of Okinawa give
much importance to meditation.
They successfully try to resolve all
their problems through medita-
tion.
Dwellers of Bama village in China
15
have also achieved the goal of
longevity. They take tomato and
black pepper in good quantity.
Tomato and black pepper have
beta-carotene and vitamin C in
large quantity, which are very
good for health. Tomato has
antioxidant Lycobin in high
amount, which stops cancer. They
take a green leafy vegetable
named Amaranth. It contains
twice the amount of calcium
present in milk. Apart from that it
contains potassium, folic acid,
iron and vitamin A, C and E in
good quantities. Hemp, full of
nutritional elements in balanced
quantity, and corn full of antioxi-
dants and folic acid, are part of
their intake. Bama inhabitants are
very fond of eating brown rice,
which has magnesium, iron
content and vitamins. Probability
of having cholesterol in the blood
and heart diseases decreases by
taking brown rice. Their food
stores have the tradition to keep
Ginseng and astragalus herbs.
They are very fond of music also.
Tribal inhabitants of Hunza area
in the North East of Pakistan also
possess long life. They eat lot of
spinach, radish, sweet potato and
carrot. Due to the habit of drink-
ing more water each person
carries an earthen pot with him /
her. They daily drink an average
of one large pot of water. They
love sports very much. Their
traditional sport is Polo. They like
dancing also. Scientists research-
16
ing on this tribe have found that the state of health and
up till now nobody has got cancer what is beneficial for
in this area. Even the roots of health. Eat for health and
ulcer, tumor in the intestine and not taste. Ritbhuk means
appendicitis cannot be found. eat food according to the
Their family life is run on the basis season and that is
of cooperation and good will. Age prepared with goodwill.
of quite a number of people living Mitbhuk means eat with
in certain special areas of the moderation. Don't
Himalayas has been found to be overeat. People desirous
more than 100 years. of attaining healthy
body and healthy mind
Many researches and tests have should strictly follow
been conducted to understand the this advice.
secret behind the longevity of
these inhabitants of different
regions but no conclusive out-
come has been achieved. Human
mind is finding itself incapable Do what is
and helpless in uncovering this
worth
mystery of Nature. But one thing
is for sure that by leading life in a
balanced, harmonious, mutually doing, think
loving, self-controlled and
systematic manner and in com- what is
panionship with nature, one can
attain good health and longevity. worth
Naturalists have also come to a
consensus that nature and life thinking on
have deep inter-connection.
those who
What is the reason that in today's
world, long life has become only a seem proper.
dream whereas in ancient India
average age of a person used to be Keep away
100 years (Jeevem Sharadah
Shatam)? Ayurvedic scriptures from what
provide an answer to this. They
profess to follow the regimen of seems
Hitbhuk, Ritbhuk and Mitbhuk to
attain long and healthy life. improper.
Hitbhuk means eating according to
May-June 2005
 Companions in Solitude - 3
Entrance Into The Deeps Of Himalayas -II
[Poojya Gurudev's Travelogue of the Pilgrimage to the Himalayas - Continued]

Hot fountains of the could not even touch its surface them. It is bad to have defects, but
cold mountain with your hands, leave alone to conceal them is worse. The
taking bath in it. We were told that mountain knows this principle.
For the past many days, raw rice and pulses, bundled in a How nice would it have been if
we have been taking piece of cloth, when dipped in this man too had realized it!
bath in the icy cold water, would be cooked in no
water. Mustering all the time. We could not experiment it The mountain might also have
courage we could, we ourselves, but in the second pond, deemed it better to pour out
used to have a quick dip which was tolerably hot, we whatever heat is left within so that
or two, but due to the bathed properly after a few the passers-by like us, distressed
biting cold, we could not weeks. We also washed clean our due to coldness, might get relief.
dare to properly rub and clothes. Having become cold from out-
wash the body clean. side, a little heat might be left
When we reached I wonder how some hot springs within. So the mountain might
Jagnani camp, we came exist here and there in the high have thought, " why to save the
to know of three hot Himalayan Mountains, which are little heat left in when the whole
water spring ponds at mostly covered with snow, and thing has become cold, why not
the top of the hill. We from whose breasts flow cold give it to the needy, since I may
could not resist the streams down to the planes. It have no use of it ". If only there
temptation to avail of the appears that there may be depos- were many human beings follow-
chance of having a its of sulphur inside which might ing the ideals of this self-
proper bath, by rubbing be imparting tremendous heat to sacrificing mountain! However
and washing the body the under-surface water currents hard we may try, we can never
clean in hot water. We passing through deposits. It can forget these hot fountains of the
crossed the Ganga over be compared to a gentleman cold region. Thousands of travel-
the bridge, and panting endowed with many virtues and ers like me will sing paeans of
and tired and resting behaving coolly like the cold praise for the mountain, for it is a
many a times, we springs, but also letting out a trace manifestation of selfless sacrifice.
climbed up to the top of of boiling anger lying hidden Providing heat to others while
the hill where the hot inside. Or may be the mountains suffering in cold oneself is like
spring ponds were are letting out their pent-up steam providing food for others while
situated. There were within in a controlled way himself remaining hungry.
three ponds side by side. through the medium of these
The water of one of them outbursts of hot springs, rather Fear out of confused communica-
was so hot that you than hypocritically suppressing

May-June 2005 17
tion
Today a group of pilgrims to
Gangotri also joined us. There
were seven members in the group
- five men and two women. We
were carrying our luggage
ourselves, but their luggage was
carried by a porter of the hilly
area. The porter was a villager and
his language was also difficult to
understand. He was rude and
quarrelsome by nature. While we
were going along the top of the hill
leading to Jhala camp he pointed
to something, making a queer and
frightening face and muttered
something in his colloquial
language. What he told was not
fully understood but a member of
the group thought that he heard
the porter uttering Bhalu, Bhalu
(Bear) and started looking in the
direction indicated by him. The
fog was heavy at the time, making
clear vision impossible, but some
black animals could be seen
moving in the area indicated by
the porter.
Our companion, who heard
“Bhalu, Bhalu" from the porter and
saw the black animals in the
indicated direction, was very
much frightened. He was now
fully convinced that ferocious
bears were roaming about nearby.
He was some distance behind us,
but now he moved as fast as he
could and joined us. His lips were
dry and trembling with fear. He
stopped us and, showing the
black animals moving below, told
18
that they were bears and that we
were in danger.
Fear gripped all of us, but none
could suggest any way out of the
lurking danger. The forest was
dense and fearsome, too. So it
seemed to provide a good habitat
for wild bears. It was only two
days back that we had heard from
the pilgrims who had been to
Manasarovar two years back,
about the terror of wild bears. Our
fear began growing. The black
bears were advancing towards us.
Due to the thick fog the shape of
the animals could not be seen
clearly. The black color and their
size, matching with that of the
bears, in addition to the utterance
“Bhalu, Bhalu" by the porter, left
us in no doubt about the animals
being bears. We then thought it
proper to ask the porter himself as
to what could be done. When we
looked for him, he was not found
to be with us. We concluded that
he, sensing the danger, might
have hidden himself somewhere
or climbed on some tree for safety.
We were left in a helpless situa-
tion, paralyzed by mortal fear.
We all stood together close, two
each facing the four directions,
holding our lathis (sticks) with the
sharp pointed nailed end out as if
they were guns. The idea was to
push the nailed end into the bears'
mouths and dealing them lathi-
blows, in the event of attack. It was
decided that all will stay together
and none will run away, come
what may. With this
planned strategy, we
began to move slowly.
The bears that were
earlier found coming up
towards us, were now
moving downwards. We
doubled our speed. To
get out of the danger
zone as quickly as
possible was our single-
pointed aim. All were
chanting God's name.
Fear had gripped us
tightly. Running thus,
we covered the distance
of nearly a mile and a
half.
Fog began to fade. It was
about 8 '0' clock in the
morning. Direct sunlight
started spreading. Dense
part of the forest was
also left behind. People
grazing the sheep and
goats were seen ahead.
We heaved a sigh of
relief. With the feeling of
great relief, having come
out of the danger, we sat
down to take rest. By
now the porter also
arrived. Seeing us all
frightened he enquired
of the reason. The
companion said, "God
saved us from the bears
you had shown us. But
you simply deceived us.
Instead of telling us
what to do you hid
May-June 2005
yourself in safety."
The porter stood bewil-
dered. He sensed that
there was some misun-
derstanding. When told
about the Bhalu (Bear) he
had indicated, he got the
point which caused the
confusion. He
explained, “The Aloo
(potato) grown in the
village 'Jhala' are famous
for its big size. Such crop
is not grown in any of the
villages here. This is
what I had told you by
sign of fingers. When I
told of 'Aloo of Jhala' you
heard it as Bhalu (bear).
The black animals you
saw are the black cows
that graze here all the
day. Due to the fog, they
appeared to you like
bears. There are no bears
in this region. They are
found on the higher
mountains. I stayed
behind for easing beside
the stream. Else I would
have been with you and
there would have been
no confusion. "
We laughed at our folly
and were ashamed as
well. We blamed and
ridiculed the fellow-
pilgrim who heard the
porter wrong. Fear was
transformed into
May-June 2005
humor. We kept chatting about it
the whole day. Recalling what
everyone said or did in the state of
fear, there went on mutual teasing
throughout the day. Everyone
was keen to prove that others
were more frightened. The
journey passed joyfully. The
subject became a good entertainer.
The imaginary existence of the
bears which had become a reality
and question of life and death for
us an hour earlier, eventually
turned out to be a mere phantom.
It made me think that there are
many ghostly phantoms rooted in
our life, due to which we remain
constantly under unfounded fears
of family, neighbors and society.
Under the false notion that we will
be looked upon as poor and
ordinary fellows, if we do not
indulge in pomp and show, many
of us incur heavy expenditures
beyond our means. It is appropri-
ate to be conscious of public
opinion when the question of
morality and character arises, but
not with regard to being forced by
fear of social stigma to incur
exorbitant expenses on social
functions, marriages, post-death
rites, etc. We must stand up firmly
against such phantom fears.
With all kinds of worries, trou-
bles, dilemmas, provocations,
desires and ill will staring at us
from all sides, the world appears
to be terribly evil and frightening.
Everything here appears frightful
like the bear. But when the light of
the knowledge of Self dawns,
when the fog of ignorance fades
away, when mental weakness
diminishes, we realize the folly of
having assumed the cows to be
bears. When the light of true
knowledge dawns, we realize that
those whom we thought to be
enemies are in fact reflections of
our inner states of deluded minds;
basically all are sparks of the
Spirit. If God is flawless, his
creations too must be intrinsically
auspicious and benevolent. It is
like imagining a frightful “Bhalu”
out of a nourishing “Aloo”.
Scriptures and
holy books are
like teachers who
impart
lifetransforming
teachings
without caning
or admonition.
19
 Tenderness
[Abstracted from Catherine Ingram's universally acclaimed book- 'Passionate Presence'.
Published with glad consent of the author –Editor]

After some times she saw them: two sets invitation to see the boy at a private Dalai Lama continued to
of footprints along the shore; one set gathering with the Dalai Lama, who stroke the boy's head and
made by little feet. Farther along the had expressed an interest in the shoulders, smiling and
prints had washed away; gone without child. The meeting was to be held at warmly murmuring until
a trace. This is the nature of all things, the Gandhi Ashram where the boy the child eventually
she reflected; each footprint, creature, was staying among a group of social curled up at his feet.
plant, rock, and galaxy on a course of workers and behavioral therapists
becoming, disintegrating, and ceasing who had assembled around him. A I could only imagine the
to exist. Everything dissolving in time, friend and I attended the meeting of comfort for that boy in
all subject to annihilation at any about twenty people. those moments.
moment. She considered the poignancy Whatever his history had
of existence, the inevitability of love and Judging from his size, the child been, I was sure that his
loss. Her recognition, unsentimental
appeared to be about five or six current circumstances in
yet tender, induced feelings of compas-
years old. Crawling on all fours, his his new life with strange
sion for all that lived, all that had lived,
eyes darting from side to side, he and powerful creatures
all that would live. The beings of time.
was like a frightened animal. Seeing must have been at least
him made me uneasy, such as when difficult and perhaps
Even now one of them caught her
I have seen depictions of creatures terrifying. Here, if only
eye. A large beetle on the path had
that are half human and half some for a short while, one of
somehow toppled into its back, its
other animal. I felt a primal recoil the strange creatures met
wriggling legs announcing its will
from something alien. This sur- him - being to being - and
to live and blending with her own.
prised me because I had expressed communicated in his only
Without thought she swiftly
compassion to be my primary shared language, the
responded. Gathering up two large
response to the boy. language of the heart.
leaves she carefully placed one on
each side of the beetle and gently
The Dalai Lama was seated in the Heart language has one
scooped it right side up. She
center of the room, and the child thing in common the
watched it scurry to the safety of
was brought before him. As the world over. It is the quiet
nearby foliage.
Indian officials and therapists offering of understanding
began making their presentations to others without the
Over twenty years ago, while
about the boy to the Dalai Lama, he demand for being
staying in Bodh Gaya, India, my
reached down and began to gently understood oneself.
friends and I began hearing rumors
stroke the child's head, much as one Certainly, being under-
about a boy who had allegedly been
would pat a dog. The gathered stood is wonderful. It is
found among wild dogs. The rumor
assembly pretended not to notice. delightful to be met in the
in town was that his seemingly
Was it okay to treat the boy like a deepest aspects of our
canine behavior, lack of speech,
dog, or was that not good for his being and a cause for
inability to walk upright or to eat
"rehabilitation"? The officials celebration when it
with his hands indicated that he had
continued explaining their efforts to happens. But wishing to
probably been raised among the
train the child to walk, to form be understood by others,
dogs. We were intrigued. So it was
words, and so on. All the while, the to be met in the deep
with enthusiasm that I accepted an

20 May-June 2005
places, often leads to
disappointment. Under-
standing others, meeting
them wherever their
hearts reside, brings
peace to oneself and has
the greatest potential to
transform difficult
situations for others. No
matter how seemingly
great the gap in communi-
cation, most creatures
respond to a loving
presence. Almost all of us
can feel when someone
has our best interests at
heart, listens with an open
mind, and offers comfort
without seeking benefit
for himself.
In awakened awareness, a
channel of communica-
tion easily opens because
we don't need anything in
particular from the other
person. Real love doesn't
seek to acquire. It gives
itself away. Its very
nature is that of surren-
der, service, and generos-
ity. Just as galaxies
gravitationally pull
toward each other to
explode in cosmic union,
the force of love is such
that it spends itself
entirely. It gives away the
store. And it does so for
one simple reason; it
cannot help it. It has no
choice.
Many people feel this
kind of helpless love only
for their close relations.
May-June 2005
They have a few small concentric
circles of dear ones for whom they
feel varying degrees of consider-
ation, but at the border of the outer
circle, consideration comes to an
abrupt halt. Everyone outside of
this final circle is "other." From an
evolutionary point of view, care for
immediate relatives is; part of the
genetic imperative, a trait shared by
most animals. But while that is
natural and beautiful in its own
way, there is a more expansive
understanding of love and related-
ness that transcends our biological
dictates.
In awakened awareness, love is not
tribal but universal. While we
deeply honor family bonds and feel
special connections to our commu-
nity, we abandon the mentality of
exclusion. No longer a slave to
primitive impulses and irrational
injustices based on race, ancestral,
or even species affinities, we can see
the bigger picture. After all, on a
purely genetic level, all creatures
have emerged from and share a
river of DNA.
There is an even greater under-
standing which knows that what
animates us is the animating force
flowing through everything and is
the purest expression of being. That
is our true kinship, our greater
ancestor - the permeating universal
force. Understanding this, everyone
becomes family and every place,
home. No matter how strange a
given person or creature may be, we
meet him in the understanding of
our commonality. As psychologist
Carl Jung once put it, "At times I feel
as if I am spread out over the landscape
and inside things, and am myself living
in every tree, in the flashing of the
waves, in the clouds and animals that
come and go, in the procession of the
seasons”.
Some people may not want to risk
feeling this kind of expansion. They
may point out that the world is too
dangerous to let down our guards
and that it is foolish to be so open.
While it is true that there are those
who are dangerous to others and
whom it is best to avoid if possible,
there is an understanding in
awakened awareness that stays
open even in times of caution. It sees
ignorance instead of evil in people
who wish to harm others and is
therefore not as frightened by them.
In awakened awareness, we still get
out of their way, but we do so as one
might avoid an oncoming cyclone.
We have no belief that says particu-
lar person or being is an evil alien
force. Though disturbed, he is still
one of us. .
Sensing nothing as alien to our-
selves, we embrace the world as our
own. Some aspects of it are wonder-
ful and some are awful, but it is all
familiar because its fundamental
essence is the same. The homeless
guy on the street comer who smells
of urine, the confident businessman
at the committee meeting, the angry
woman pushing in line at the
theatre, the puppy sniffing every
inch of ground it passes. In awak-
ened awareness, they are each
familiar, and we meet them in
understanding, without the need to
be understood.
[To be continued]
21
 Science and Spirituality
Awaken the Hidden Powers of Hearing by Nada Yoga
T
he ear in a human body is said
to be the most sensitive and
powerful radar available in
this world. Apart from its unique
capacities of sensing, filtering and
identifying a large variety of
sounds in the spectrum of audible
frequencies - in its most general
state, a healthy ear in the human
body can as well sense smaller
(low in pitch and loudness)
sounds from long distances if the
external disturbances are
removed. For instance, we can
hear the buzzing sound of a bee
from about 6ft in an otherwise
silent surrounding. Controlled
experiments in advanced tele-
communication centers (includ-
ing AT & T Bell Labs, New Jersey,
USA) have recorded several such
extraordinary sensing capabilities
of human ears. These include the
successful 'listening' of the
physiological tremors by different
groups of human subjects under
different soundproof experimen-
tal conditions.
Modern technology is still far
away from developing an elec-
tronic analogue of the natural
device like the human ear. The
fine sensor - the tympanum,
inside our ears - is made up of an
22
ultra-thin membrane of thickness
of about 4 X10-10 inches only. Even
in the average normal conditions,
i.e., without any practice of N³da
Yoga, the sensing power of this
unimaginably thin membrane is
about ten thousand times more
than that of the most powerful
sensor developed by the state of
art technology till date.
Theoretical analysis of the models
of the structure and functioning of
the human ear indicates that it can
discriminate about four hundred
thousand different kinds of
sounds. There have been noted
musicians who could recognize
the individual sound of each of the
hundred odd instruments being
played jointly in an orchestra.
The tympanum of our ears focuses
the receiving sound waves at a
point and sends them through a
connecting tube where these
waves are transformed into
electrical signals. Three tiny
bones, forming a triangle, serve
the purpose of a piston at this
juncture. As the signals reach the
snail- shaped lymphous hole at
the deeper end of the ear, the
sounds 'contained' in them
become clearer and are perceived
as 'heard'. The mem-
brane of this third part of
our natural hearing
device is directly
connected with the
brain. Each of the sonic
vibrations received at
the tympanum are
propagated deep inside
the connecting channel
by about 3500 tiny
particles working as
electrical transmitters.
The corresponding
signals are received by
the brain in less than a
thousandth fraction of a
second. The brain
instantaneously sends
the signals to the mem-
ory cells (layers in the
neuronal network)
where the associated
sound is recognized.
This is how the long
multi-phased process of
'hearing' takes place in a
negligible amount of
time, in our biological
'telephone'. The distance
within which the sonic
vibrations can enter as
valid inputs for process-
ing in the ear depends on
some neuro-
May-June 2005
physiological parame-
ters. Hence the number
of muscles at the
entrance of the tympa-
num plays an important
role here, too. For
example, the number of
such muscles in a human
ear is nine whereas in a
ear of a horse this
number is seventeen; a
horse can listen from
proportionately longer
distances than us.
Our memory has a direct
link with the power of
perception and recogni-
tion of the sounds
received by our ears.
Napoleon-I had amaz-
ingly sharp audio-
memory. He could
remember the names of
each of the soldiers in his
army who had not even
come in contact with him
and used to correctly
recognize their voices.
Alexander the Great is
also said to have been
blessed with such
extraordinary memory;
he was able to recognize
the voices heard after a
long span of time. He
could even locate the
place of the source of a
voice even if he had
heard it from a very long
distance.
The fine sensors of our
May-June 2005
ears, eyes, nose, tongue and other
sense organs have direct linkage
with the brain. Their functions
are regulated by, and also contrib-
ute to the qualities of the brain and
the mind. If one of these sensors
stops or reduces using the power
of the brain then its share of power
is given to the other faculties. For
example, born-blinds are often
found to possess tremendous
memory or gifted voice and
expertise in music.... etc. One can,
by determined efforts, direct the
power of the mind so that it could
be used by any one of the normal
sense organs for the desired
development of the specific
faculties associated with it. The
example of K³lid³sa fits well in this
context. His internal desire
awakened the willpower and the
sincere efforts thereby turned a
'dumb fellow' into a great littera-
teur and poet of historical emi-
nence. Many examples are also
available in the field of physique
and sports where extremely weak
or physically sick persons trans-
formed themselves into stout
wrestlers simply by regularity
and dedicated exercises of the
mind and the body - proving
thereby, the truth behind the
quote 'practice makes a man
perfect'.
During the practice of N³da Yoga,
one first tries training the ear(s) -
to expand its hearing capacities -
by fully concentrating the power
of mind on this organ. By regular
practice, the otherwise unused
(sub)conscious power of the brain
also awakens during this process
and stimulates the subtle func-
tional centers for extraordinary
potentials of hearing. The ears can
be trained to 'hear' the ultra, infra
and even subtler and cosmic
levels of sound during the
advanced stages of these s³dhan³s.
The karña piï³cini s³dhan³ of the
Tantra Science enables the masters
of this sadhana to perceive the
sounds from any desired place in
this universe. Clairaudience is
also a natural manifestation of
spiritual sadhanas of N³da Yoga.
The methods of awakening the
subtle power of supernormal
hearing are based on the above
principle of fine perception of
pure sound. This practice gradu-
ally leads to the perception and
recognition of subtler levels of
sound. Through the immense
power of their mental concentra-
tion such s³dhakas can easily
access the energy centers in the
cosmos and 'sense' the signals of
N³da emanating from there.
Simple Training for N³da Yoga
The perceptions of sound (ïabda),
vision (r¿pa), taste (rasa), smell
(gandha) and touch (sparïa) are
manifested in the five sense
organs via the five basic elements
of Nature. Thus, every entity
perceived by the sense organs
basically arises from a subliminal,
23
non-physical form (existing in
cetan). In the N³da Yoga, one
gradually perceives the physical,
non-physical, sublime, supernat-
ural forms of sound.
All the s³dhan³s aimed at gaining
control over different tanm³tr³s
(powers of perception) progress
well in the s³dhakas who possess
strong will power, sound mental
concentration and emotional
depth and stability. For instance,
in the s³dhan³s of gandha, the
s³dhaka first practices to smell the
odors that inspire sacred emo-
tions. He does so by physically
smelling (through the nose) the
substances like camphor, sandal-
wood or some flowers... etc for a
few seconds and then closes the
nose and tries to feel the same
odor through mental concentra-
tion. Similar experiments are done
on tasting with and without
tongue during the rasa s³dhan³s.
Our ears hear the sound of the
syllables pronounced by our
tongue. One may concentrate
upon only the sound without
attempting to recognize the
syllable (or the word) and practice
to differentiate between all
variations in the type and tuning
of such 'spoken' sounds to
analyze the association of their
patterns with the meaning
conveyed by the corresponding
'speech'. After continuing this
practice with increasing focus and
efficacy, he could develop the
24
power to sense the finest level of
variations in all kinds of 'sounds'
and to grasp the 'message' (mean-
ing) contained therein. The Yogis
can understand any language and
even the voices of the animals and
the birds through such s³dhan³s of
'hearing' the sonic vibrations.
There are several methods of
conditioning the mind for the
N³da Yoga S³dhan³s (of the ïabda
tanm³tr³). One such method,
experimented at Shantikunj,
Hardwar is so simple that any-
body can easily adopt it. In the
regular training programmes of
spiritual refinement organized at
Shantikunj, Hardwar, the trainees
are given exposure to the N³da
Yoga every evening from 6 p.m to
6:15 p.m. During this practice, the
students are supposed to sit in
sukh³sana in a calm and and
cheerful mood. A special kind of
music (resembling a superb
combination of KrishÌña's flute,
Ïiva's damar¿ and Saraswatº's Vºñ³
or Sit³ra) is played in this time-
period. The divine music flows
across the serene atmosphere of
the ashram. The s³dhakas (stu-
dents) are given instructions to let
their minds get immersed in the
divine music through deep
mental and emotional absorption.
As the snakes are attracted by the
typical sound of a lyre (bºna) and
begin to dance in the tune of its
music, similarly, during the above
practice, the s³dhakas' thoughts
and emotions begin to
flow with the melodious
currents of the special
musical manifestation of
N³da.
Those endowed with the
piety of character and
are emotionally soft or
have strong control over
the mental power of
imagination, usually get
rapid success in linking
their consciousness with
the subtle form of N³da.
Others, who do not have
such qualities, should
not feel depressed
because the above-
mentioned practice is
based on the principle of
the inherent relationship
between divine music
and the human con-
sciousness and therefore
brings fruits in every
case. If they were
honestly trying in their
day-to-day life to
inculcate purity and
strength of character,
they would also be able
to illuminate their
mental and emotional
levels and train them-
selves for N³da Yoga by
this simple 'exercise' of
listening to the special
composition of spiritu-
ally sonorous music. The
s³dhan³s of Bindu Yoga
also help increase
May-June 2005
mental concentration.
The simplest kind of
Bindu Yoga S³dhan³s
begins with tr³taka -
concentration on the tip
of the flame of a lamp or
a candle for a few
seconds then to 'visual-
ize' its illumination in
the central part of the
forehead (little above the
middle of the eyebrows)
with closed eyes; again
open the eyes to focus at
the flame's tip and repeat
the same cycle several
times. In a similar
manner, the ears and the
mind together could also
be trained to listen to the
divine music. The
elementary steps of N³da
Yoga consist of - meditat-
ing upon the internal
sounds of the body by
closing the ears and
keeping the other sense
organs in a relaxed
condition under prop-
erly controlled, silent
surroundings. One
gradually begins to
perceive clearly the
sound of gaseous flows,
heartbeats, the flute-like
sound of the breath,
subtle sound of fluidic
flows inside the body,
etc. With deeper concen-
tration, the lab-Ãab
sound of heartbeats
May-June 2005
begins to sound louder like a
Ãamaru. Successively one hears
the sounds that resemble that of
tinkling of bells, blow of a conch
shell at a long distance, etc.
Those who find it difficult to
concentrate upon the internal
sounds of the body should take
support of external sound of
soothing music. After playing
musical instruments like sit³ra or
ikat³ra or flute etc, or, after
listening to their soft, soothing
music with the help of a tape
recorder for about 10 to 15 min-
utes in a quiet room, the s³dhaka
should close his ears and attempt
mental perception of the echo of
the same musical sound. He
should repeat this cycle several
times every day for gradually
longer durations (not more than
an hour). He should keep the
mind stress-free. Slowly and
steadily, the mind would get
trained to naturally 'play or listen'
this music internally without the
help of any external devices.
The Pacific Ocean remains calm
because of lighter pressure of air
and more concentration of salt as
compared to the Atlantic Ocean,
where the currents of water
usually rise very high and are
prone to storms. The hard-
hearted people are like the Pacific
Ocean; their emotions remain dull
in spite of mental inspirations.
The soft and compassionate ones
are just the opposite. Like the
waves in the Atlantic Ocean, their
emotional currents are easily
activated and rise high by the
force of divine inspirations. The
emotional piety and mental
determination together lend
extraordinary support in the
s³dhan³s of different tanm³tr³s.
The s³dhakas who have aggressive
mentality or who are emotionally
rude, often find it difficult to
perform the s³dhan³s of mastery
over the tanm³tr³s. The training
with the help of music that is
specifically designed for the N³da
Yoga S³dhan³s (of the
ïabdatanm³tr³), however, works
wonderfully on such s³dhakas too.
It is said that the poisonous 'snake'
of the vicious, agile mind also
begins to 'dance' in the tune of the
bºna of holy N³da and comes under
proper control by musical prac-
tices of N³da Yoga. This is because
sonorous, soft music generates a
soothing impact on the sentimen-
tal core of the listener. The simple
exercises associated with the
practice of N³da Yoga indeed offer
peace and stability to the s³dhaka's
mind and help in enlightening his
intrinsic emotional and mental
qualities necessary for higher-
level s³dhan³s.
During the initial stages of success
in this practice, one hears varieties
of sounds ranging from the
physiological tremors to those of
the types of thunderbolts to the
25
divine music of a vºñ³ or a sit³ra
inside the body. By further
training and meditation, the mind
begins to identify and remember
these sounds. It is at this stage that
one can analyze the types and
durations of the physiological
tremors to 'know' the condition of
the body exactly like the doctors
do by analyzing the sonic patterns
heard with the help of a stetho-
scope or an echocardiogram.
At the higher stages of the
s³dhan³s of N³da Yoga, the specific
sounds experienced during
meditation could be correlated
with the state of mind and senti-
ments. At further advanced
stages, the subliminal sounds of
the etheric vibrations are heard
from within and recognized. A
spiritually elevated mind can
grasp the divine messages (if any)
hidden in such occult sounds. An
accomplished yogi of the N³da
Yoga can activate the subliminal
communication links of his inner
self with the divine energies.
Eventually, comes the ultimate
realization of the omnipresent,
eternal sound of O®.
It is through
self-purification
and self-introspection
that a soul attains
God-hood.
26
One day Vasudev, Baldev and Satyaki rode their horses and
went to the forest for a picnic trip. They lost their way in
the thick forest and reached a place from where it was
difficult to find the way out. They decided that they would
stay under a tree for that night. They tied their horses and
then came to a consensus that each one of them will be
awake as a guard for 3 hours, one by one.
First turn was of Satyaki. The other two slept. In a short
while, one demon came down the tree and challenged
Satyaki to engage in a duel with him. Satyaki accepted the
challenge and kept fighting with the demon for all the three
hours of his turn as guard. He got hurt all over the body but
he did not tell it to anybody and after his turn, he went to
sleep.
Now Baldev got up. The demon challenged him too.
Baldev fought with the demon, cursing him in an abusive
language. Demon's size and energy level kept increasing
with time. Baldev also got hurt very badly.
Next was Vasudev's turn. He also got the challenge; but he
kept smiling and kept fighting with the demon without
showing anger or using abusive language. He kept telling
the demon, “You are an interesting man. Are you fighting
with me for fun as you want to get rid of your sleepiness
and laziness?” Demon's energy level came down. His size
was reduced to the size of a cockroach. Vasudev tied it in
his dress.
In the morning when everybody was ready to leave,
Satyaki and Baldev told the incident of their duels with the
demon at night and showed their wounds. Vasudev smiled
and told his friends that the demon was none other than
“Anger”. As it gets equally any reaction, its size increases. If
you confront it with a smile, it becomes tiny and weak like
a cockroach.
May-June 2005
 Ayurvedic Therapies: 3
Ayurvedic Decoction Therapy - II

W
e had discussed of the antibiotics. Here we Chh³la, Devad³ra, Kach¿ra,
the importance present the constitutions [mea- Bacha, V³s³, SonÚha, HaraÃa,
of Ayurvedic sures given in units of tsp (tea- Chavya, N³garmoth³,
decoction therapy in the spoon), which is about 5gm] and Punarnav³, Giloya, Vidh³r³,
previous issue and method of preparation of some Saunfa, Gokïura, Aïwagandh³,
introduced the basics as more kw³thas prescribed by the Atºsa, Amalt³sa Pulp, Ïat³vara,
rediscovered in the Kadha lab at Brahmavarchas. ChhoÚº Pippali, KaÚa Saraiyy³,
Ayurvedic research labs
Dhaniy³, ChhoÚº KanÚak³rº, Baú
at Brahmavarchas 1. Nirguñdi Kw³tha: It is pre-
KanÚak³rº. The following ten
Research Centre, scribed in v³ta dosha related
herbs (dry plant medicines)
Shantikunj Hardwar. problems including joint-pain,
mixed in equal amounts make
The ingredients of three rheumatism, arthritis,
Daïam¿la: Bilva Chh³la,
different types of spondylitis, siatica, etc. This
kw³thas (plant medicinal Gambh³rº Chh³la, P³Ãhala
together with small amounts of
decoctions) namely, Chh³la, Arañº Chh³la, Ïyonaka
the gum of sarai (Brosvelia
k³lamegha, v³sa and k¿taj Chh³la, ϳlaparñº, Praïniparñº,
Serreta) also cures Osteo-
that are found effective Small KanÚak³rº, Big KanÚak³rº,
arthritis.
in treatment of several Gokïura.
diseases were also Ingredients: Nirguñdi 1 tsp,
described. If necessary, Sarai Chh³la 1/2 tsp, 2. Aïwagandh³ Kw³tha: It is
decoction therapy may N³garmoth³ 1 tsp, Aïwagandh³ supposed to be an excellent
be continued along with tonic for enhancing physical
1/2 tsp, MulahaÚhº 1 tsp,
allopathic medicines; and mental vigor. It helps
SaunÚha 1/2 tsp, Pure G¿gala
however, the duration of eliminate fatigue and induce
1/5 tsp, Hºnga (Asefoetida) 1/5
the latter should be kept vibrant freshness.
tsp, Chitraka 1/4 tsp. The
to a minimal level. In coarse powder prepared for
case antibiotics are Ingredients: Aïwagandh³ 1/2
v³s³ kw³tha 1 tsp, R³sna 1/2 tsp, tsp, MulahaÚhº 1 tsp, Vid³rºkanda
consumed as part of the
Mah³r³sna 1/2 tsp, Daïam¿la 1 2 tsp, Vidh³r³ 1 tsp, Gokïaru 1
latter then the
tsp. tsp, N³garmoth³ 1 tsp, Daïam¿la
Ayurvedic medicines
should be continued for 1 tsp, Ïat³vara 1 tsp.
The terms Mah³r³sn³ and
a few weeks (or as per
Daïam¿la used here refer to
the Ayurvedic doctor's Saraswati Panchak Kw³tha: It is
combination of several herbs.
advice) even after an excellent brain tonic for the
Namely, one kg of Mah³r³sn³
healing of the ailment; students, teachers, writers and
consists of 600 gms of r³sn³ and others occupied mainly with
this helps in neutralizing
the negative side-effects 12 gms each of the following: mental work. The usually
Dham³s³, Bal³, EranÃm¿la

May-June 2005 27
 prescribed doses are 1 tsp
twice a day for the children;
and 20 ml twice a day for the
adults. It should be taken in the
morning and in the evening.
Saraswati Panchak may also be
used in dry powder form; 1/4
tsp (for the children) and 1 tsp
(for the adults) of the powder
should be taken each time with
milk, honey or ghee and sugar.
It is notable that its composi-
tion (described below) was
suggested by Rev. Gurudev,
Yugrishi Pt. Shriram Sharma
himself. Ingredients: Br³hmº 1
tsp, ÏankhapuÌpº 1 tsp, MºÚhº
(sweet) Bacha 1 tsp,
Gorakhamuñú 1 tsp, Ïat³vara 1
tsp.
3. Triphal³ Kw³tha: It is an
effective natural medicine
against constipation and some
other problems of the digestive
system. The proportion of
San³ya-leaf and Amalt³sa (or
Ânvl³, as the case be,) may vary
according to the extent and
type of disease. Ingredients:
HaraÃa 1 tsp, Baheó 1 tsp,
San³ya-leaf 2 tsp, Ânwal³ 1 tsp.
One tsp of Amalt³sa-pulp
should be used instead of
Ânwal³ for people residing at
cold places (e.g. on the hills) or
people suffering from arthritis,
joints-pain or prone to sour
throat, cold, etc.
4. Aïoka Kw³tha: It is prescribed to
heal leucorrhoea and several
28
gynaecological diseases.
Ingredients: Aïoka 1 tsp, Lodhra
1 tsp, Aïwagandh³ 1 tsp,
N³garmoth³ 1 tsp, Ïat³vara 1/2
tsp, MulahaÚhº 1 tsp, Neem
Chh³la 1/2 tsp, UlaÚa Kambal 1
tsp, Giloya 1 tsp, Padm³kha 1
tsp, Kh¿nkhar³b³ 200 mg.
5. Kancan³ra Kw³tha: If taken
with appropriate diet restric-
tion as per the advice of the
Ayurvedic doctors, this
eliminates disorders of thyroid
and thus relieves one of the
problems of hypothyroidism,
goiter etc. Ingredients:
Kancan³ra Chh³la 2 tsp,
Ïarpunkh³ 1 tsp, Giloya 2 tsp,
Punarnav³ 1 tsp, Bh³rangº 1 tsp,
Aïoka 1 tsp, Arjuna 1 tsp, Var¿ña
1 tsp, Aïwagandh³ 1/2 tsp,
S³riv³ 1 tsp, Ïat³vara 1 tsp,
K³yaphala 1 tsp.
Method of Preparation: The
method of preparing the kw³thas
described in this and the previous
article is similar to that for most
other types of herbal decoctions.
Clean it and then grind to make a
coarse powder of each of the
constituent herb/plant medicine.
If these are to be used for several
days, the dry powders thus
prepared may be kept in airtight
boxes.
While preparing the kw³tha, mix
the powders as per the prescribed
proportions for a given measure
of the dose. If the above-
mentioned amounts are
to be used, soak the
mixture in about three-
quarter to one liter of
water for a whole night.
Boil it on mild fire in the
morning till only about
300 milliliter of the
(concentrated) solution
is left. In general, the
amount of water should
be about 16 times the
weight of the mixed
coarse powder of the
medicine(s); it should be
boiled after soaking the
powder for at least 8-10
hours till the solution is
concentrated up to one-
fourth of its initial
amount. Usually, about
48 gm of the herbal
powder is used in one
dose for an adult. The
quantity for a child
above 8 years is about
half of that for an adult.
However, the dose could
vary as per the state of
the disease and the
natural constituent
(prakati); it should best
be as per the recommen-
dation of the Ayurvedic
doctor.
As far as possible, kw³tha
should be taken fresh
once it cools down to a
drinkable temperature.
The kw³tha prepared in
the morning may be
taken in the afternoon or
May-June 2005
till early evening; or one
prepared in the night is
suitable till morning,
provided it does not
become sour or is
spoiled due to heat (e.g.
in summer). Kw³tha
should not be used if its
original color or smell (in
the fresh state) changes
or there appears some
scum or foam in it; such a
spoiled decoction is
toxic. In its fresh state its
medicinal effects are like
nectar. However, it
should also be noted that
once it cools down, a
kw³tha should not be
boiled again because
such a decoction is
described in the
Ayurvedic scriptures as
'poisonous'. "Ïrataïºta®
Punastapta® Toya®
ViÌasama® Bhavet |
Niryyuhoapi Tath³ïºta¡
Punastapto ViÌopama¡
||" Meaning: Once
boiled and cooled, water
would be undrinkable
(of no health-value) if
boiled again. Similarly, a
well-prepared and
cooled kw³tha would
become a 'toxin' if re-
boiled.
One should not drink
water for about an hour
after taking the k³Ãh³
(kw³tha); eating any-
May-June 2005
thing should also be avoided in
this period. The best time to take
this Ayurvedic Medicine (kw³tha)
is in the morning; or after the
³hara rasa is fully processed, that
means about two to three hours
after meal. Some constituent herbs
and therefore their kw³thas are
bitter in taste; if it is not possible
for the patient to drink it as it is,
then some honey or sugarcane-
treacle could be mixed in minimal
amounts. The amount of honey
should be not be more than about
one-fourth that of the medicine in
the kw³tha in case of the diseases
due to kapha dosha; one-eighth in
those of pitta dosha and one-
sixteenth in v³ta dosha. The limits
for v³ta and kapha dosha cases
would be interchanged if miÌrº
(sugar crystal) or molasses are
used in place of honey. At times
about 1 to 4 gm of asafetida, rock
salt, cumin-seeds, black pepper,
trikaÚu, g¿gal, or saunÚha, etc are
also advised to be mixed in some
kw³thas. If taken regularly as per
the Ayurvedic doctor's prescrip-
tions and under the diet restric-
tions and other disciplines, as
advised by him/her, the kw³thas
indeed prove to be magical
natural medicines that eliminate
the disease from roots and heal the
patients without any side effects.
They also induce vigorous healthy
effects in the mind-body system.
A child had expired.
The bereaved guardians
took his body to a cremation
ground near a riverbank. It
was raining. A discussion
was going on about
performing his last rites.
While they were
discussing among
themselves, the creatures
present there interfered in it
and gave their unsought
suggestions regarding the
issue.
The jackal said, 'it is
better to bury the body in
the ground. 'The tortoise
said 'There is nothing better
than Ganga waters for the
liberation of soul. Why don't
you let the body flow in the
waters.' The vulture said 'It is
better to leave the body in
the open. Why to leave the
body of a dear one to
decompose and rot in water
or mud.'
The guardians took
no time to understand that
though the statements
looked like wise suggestions;
they were all full of selfish
and mean motives. They
thanked all the advisors and
bid farewell to them. As
soon as the sky was clear
they performed the
cremation rites by
consigning the body to fire.
29
 Table
Alphabetic list of the Hindi Names (of the herbs/medicinal plants) referred above; other popular Hindi
names, if any, are also shown in the first column. The word chh³la used with the several herbs in the above
text means the dry skin of the bark of the corresponding herbal tree.

Indian Name(s) English Name Botanical Name

Amalt³sa, Aargvadh Indian Laburnum,

Pudding Pipe Tree Cassia Fistula Linn.
Ânwal³, Amalki Emblic Myrobalan Emblica officinalis Geartn
Arjuna, Kakum, Kahu Arjun Tree Terminalia arjuna Bedd.
Arñº, Agnimanth, Clerodendron Clerodendron Phlomidis Linn.
Aïoka, Mandar Mast tree Pllyalthia longifolia Benth
& Hook.
Aïwagandh³ Rap seed plant, Winter cherry Withania somnifera Dunal
Âtisa, Ativisha Indian Atees Aconitum heterophyllum Wall.
Bacha, Vach, Ugrgandha Sweet flag Acorus calamus, Linn.
Baheó, Vibhitak Beleric Myrobalans, Beddanut Terminali belrica Roxb.
Bal³, Bariyar, Kharaiti Countru Mallow Sida cordifolia Linn.
Bh³rangº, Bhargi Turk's Turbon Clerodendron serratum Spreng.
Bilva, Bael Bengal Qunice Aegle marmelos, Corr.
Br³hmº Hydrocotyle Aisatica Linn.
Chitrak, Cheeta White leadwort Plumbago zeylanica Linn.
Dhaniy³, Dhanak Coriander Coriandrum sativum Linn.
Devad³ra, Devdaru Himalayan cedar Cedrus deodara(Roxb)
EranÃ, Arandi, Gandvarhasta Castor oil plant Ricinus communis Linn.
Gambh³rº, Gamhar Shivan Gamelina arborea Roxb.
Giloya, Amrata, Guduchi Tinospora, Guduchi Tinospora cordifolia ( wild) Miers.
Gokïura, Chota gokharu, Small caltrops Tribulus terrestris.Linn
G¿gal, Dev-Dhup Indian Bedellium tree Commiphora mukul Hook
HaraÃa, Haritaki, Abhaya Chabulic Myrobalans Terminalia chebula Retz.
Hºnga, Hingu Asafoetida Ferula foerida Regd
KanÚk³rº, Kateli, Vyaghri, Kantakari Solanum Xanthocarpum
KaÚasaraiy³, Piyavasa Spiny yellow-Barleria. Balrleria prionitis,Linn.
K³yaphala, Katphal Boxmyrtal, Bay-Berry Myrica nagi Thunb.
KaÚukº Black Hellebore Picrorrhiza Kurroa
Royle ex Benth.

30 May-June 2005
 Indian Name(s)
Kh¿nkhar³b³,
Heeradekhi, Raktaniryas
Lodhra, Rodhra,Lodh
MulahaÚhº, Madhuyeshthi
N³garmoth³, Mustak
Neem, Nimb tree
Nirguñú, Shefali,
Sammal, Sinduvar
Padm³kha, Phaja
PraÌniparñi, Pathavan
Punarnav³ (Rakta)
R³sn³, Sursa, Raysen,
San³ya, Markmandika,
Sonapatti
SaunÚha, Adarak, Shunthi
ÏankhpuÌpº, Shankahuli
Ïarpunkh³, Sarfonka
Ïat³vara, Sahasmuli
S³rºv³, Aasfota, Kapuri
ϳlparñº, sarivan
Ïyonaka, Sonapatha
UlaÚ Kambal, Pishachkarpas
Var¿ña, Barna, Barun
V³s³, Adusa,
Vid³rºkand, Ekshugada
Vidh³r³, Ghava patta
May-June 2005
English Name Botanical Name
Dragon blood Daemonorops draco Blume
Symplocos bark Symplocos resemosa Roxb.
Liquoric Root Glycyrrhixaglabra Bois.
Nutgrass Cyperus rotundus Linn
Margosa tree Azadirachta indica.
Fiveleaved chaste Tree
(Indian Privet) Vitex Negungo Linn.
Mild Himalayan Cherry Prunus Puddum Roxb.ex.Wall
Uraria picta. Desv.
Hogweed Horsse Purslene Boerhaavia diffusa Linn.
Rasna Pluchea lanceolata Oliver& Hiern.
Indian Senna. Cassia angusti folia vahl.
Dry Zinger Zingiber officinale Roscoe.
Shankh Pushpi. Convolvulus pluricaulis Choisy.
Wild Indigo Tephrosia purpurea Linn.
Asparagus Asparagus racemosus,
Indian sarsaparilla Hemidesmus indicus R.Br.
Sarivan Desmodium gangericumD.C.
Tiutun Oroxylum indicum Vent.
Devil's Cotton Abroma Augusta
Varuna Crataeva nurvala Buch-Ham.
Malabarnut Adhatoda vasica, Nees
Saral Pueraria tuberosa D.C.
Elephant Creeper Argyreiaspeciosa Sweet
(Series to be continued).
31
 My Life: Its Legacy and Message -14
(Autobiography of Poojya Gurudev Pt. Sriram Sharma Acharya - Continued)
T
he confluence of Ganga,
Yamuna and Saraswati is
known as triveñº. It is said that
one who takes bath in it is rejuve-
nated. Although a heron cannot
become a swan, a crow cannot
become a cuckoo, it is certain that
the inner and outer life of a man
can be totally transformed by the
confluence of triple currents of
up³san³, s³dhan³ and ³r³dhan³.
These are not rituals to be per-
formed in a particular manner or
at a particular time but are instru-
ments for bringing about high-
level transformations in man's
thinking, character and behavior.
For this it is necessary to keep a
constant watch on one's physical
and mental activities. Vigilance
has to be exercised to eradicate
vices. High idealism has to be
incorporated in our attitudes,
actions and nature to restrain
them, just as wild animals and
birds are trained to display skilful
feats in a circus. Up³san³ (wor-
ship) can be done for a short time
but s³dhan³ has to be done con-
stantly, just as an infant has to be
watched continuously. Only an
up³san³ that is coupled with
s³dhan³ becomes fruitful. Those
who consider p¿j³ (up³san³) a
mere jugglery and indulge in
daydreaming to attain riddhis-
siddhis by performing this or that
32
Âr³dhan³ that was uninterruptedly pursued
ritual are under a delusion.
Gurudev had on the very first
day clearly indicated to me the
mode of Tripad³ G³yatrº in the
form of up³san³, s³dhan³ and
³r³dhan³. He pointed out that
along with regular jap and
meditation, there should be
permeation of up³san³ in
s³dhak's thinking and feelings,
s³dhan³ in his character and
³r³dhan³ in his social behavior,
with faith and alertness. I have
so far implicitly complied with
these instructions and the
results achieved thereby are
there for all to see.
Âr³dhan³ means remaining
engrossed in doing work for
public weal? Jºvan- s³dhan³ is a
s³dhan³ of self-restraint
(sanyam) in which maximum is
saved for public weal and
minimum is spent on one's own
sustenance. Only that much
time, labor, money and talents
are used on one's own person
and family which could ensure
a simple, dignified life of the
standard of an average citizen.
Measured against this criterion,
a hard working and educated
person should be in a position
to save something after meeting
his essential needs. Best utiliza-
tion of this saving is
known as ³r³dhan³.
Ordinarily, people mis-
spend this saving on
themselves or members
of their families because
it does not occur to them
that there are other
persons also in this
world who have their
own needs. If their
outlook had been
altruistic, they would
have utilized their
savings in works of
public good and fulfilled
the needs of the times.
God is conceived as
'S³k³r' (with form) for
the purpose of medita-
tion according to one's
liking and belief and it
resembles a human
figure. This conception
is definitely essential
and useful, but it has to
be borne in mind that it is
imaginary and not real.
God is one and cannot
have so many forms as
have been visualized by
various religions and
sects. The utility of form
should be kept confined
to practicing concentra-
tion of mind. The
principle underlying
May-June 2005
idol worship is that
effort should be made to
understand, visualize
and assimilate the
Invisible God through the
medium of a visible
symbol.
The omnipotent God can
only be 'Nir³k³r' (form-
less). God is known as
Parm³tm³ which means
that which includes and
exceeds all living beings
(Jºv³tm³s). It is Vir³t-
Brahma or Vir³t -Viïva.
Shri Krishna had shown
a vision of this cosmic or
universal God to Arjun
and Yashoda. Kaushalya
and Kakbhusundi had
also seen a glimpse of
God in the form of entire
universe. According to
this conception public
service becomes
³r³dhan³ of Vir³t -
Brahma. Man has been
sent by God as his prince
and has been endowed
with a precious life to
make this universe, a
garden of God, happy
and prosperous. The
significance of human
life lies in fulfillment of
this aim, which is known
as ³r³dhan³.
I have been doing this.
Out of the twelve hours
of night, four hours are
May-June 2005
spent regularly in up³san³ and the
rest in sleep and other daily
routine. If a person is lazy and
careless, his whole time is spent
haphazardly and in a disorga-
nized way, but if he girds up his
loins, remains vigilant, marvelous
works can be accomplished.
During twelve hours of the day,
leaving two hours for food, rest
and other routine, a net period of
ten hours remains in hand. I have
been using this period of the day
regularly in doing work for the
welfare of the people. These
activities of ³r³dhan³ can be
classified as under:
(1) Writing and publication of
magazines, books, literature
etc. for refinement of the
minds and attitudes of the
people in accordance with
the ideals of Yug-cetn³.
(2) To inspire and provide
guidance to truly aspiring
souls to adopt a way of life in
accordance with Yug-dharma
(needs of the Time Spirit);
(3) To give advice to those who
have turned to me for
guidance and counseling for
elevating their souls to
enable them to overcome
their personal difficulties
and build a happy future
based on high principles.
Innumerable persons came in my
contact and a majority of them
were changed, enlightened and
benefited. It is not possible to
describe the events and mention
the names of such persons, since it
is not my habit to do so. Moreover,
it will become a voluminous book
even if only certain events, which I
still remember, are reduced to
writing. But the persons con-
cerned may object to it. The
practice of expressing gratitude is
almost extinct now. It will,
therefore, not be proper on my
part to say anything about these
events. Besides, by disclosing the
bounty of good deeds, the efficacy
of the virtue gets diminished.
There is, however, no doubt that
these services have been very
effective. Uptill now (1989), more
than twenty-four lakh persons are
associated with Prajó³ pariv³r.
However, the number of those
who have been deeply influenced
by the principles, and ideals of the
mission would be around one-
third. Majority of them consists of
those persons who have received
enlightenment, affection, help,
advice and divine gifts from me in
their personal life. They had come
rushing to me greatly worried and
afflicted with grave problems and
returned with solace and peace.
This is the reason that such a large
family has been built up. If it was
all based on mere ideology and
principles, the membership of
G³yatrº pariv³r would have
remained limited like Ârya sam³j
and Sarvodaya sam³j and the
atmosphere of personal intimacy
and cordiality would not have
33
been established. There had been
much pressure on M³t³jº on
account of rush of visitors, their
arrival at odd times and in making
arrangements for their stay, food
etc. Despite all these inconve-
niences we have been amply
rewarded by the affection and
love which we have earned in
return. All that we have done for
the people is being repaid with
interest in the form of this affec-
tion and love. Thus it cannot be
said to be a losing proposition.
Capital is needed for ³r³dhan³
(public service). How can a person
who is hungry himself distribute
food to others? Wherefrom would
this capital come? Gurudev had
told me on the very first day of my
meeting with him, "Whatever you
possess, learn to sow it in the form
of seed in the field of Supreme
Spirit, the Vir³t Brahma." On
sowing, one grain is bound to
multiply hundred times. Gurudev
quoted the instance of Jalaram
Bapa who was a cultivator. He
used to spend all his savings in
feeding the needy. God was
extremely pleased with him and
gave him such a perennial bag, the
contents of which never got
exhausted. Free kitchen, which he
started, is still working at Virpur,
a village in Gujarat in which
thousands of devoted people take
food every day. A person who
invests his money for public weal
gets ready and glad cooperation.
However, a person who accumu-
34
lates and keeps his money unused
and goes on amassing more and
more is always cursed and
ridiculed by the people.
Under Gurudev's direction, I
decided to surrender my all viz.
(1) competence to do physical
labor; (2) capacity to do mental
work; (3) sentiments and feelings
and (4) ancestral property, at the
feet of God. There was nothing
self-earned. I applied all the
aforesaid four-fold wealth with
deep faith and devotion for
specific purposes and the return
was hundred times more. I did
physical work for twelve hours
daily and never got tired. My
efficiency on the other hand went
on increasing. Even at this old age,
I have the capacity to work as hard
as a young man. Both mental and
physical works were done side by
side and old age has never
adversely affected my work and
morale.
I have immensely loved people
and have been in return profusely
loved by them. Besides getting
personal affection, respect and
goodwill, people whole-heartedly
responded to my appeals for
working for this mission. An
outstanding example of this is
construction of 2400 Prajó³pºthas
within a short period of two years.
In the beginning, I started with my
own money. Gayatri Tapobhumi
was built with the money I got by
disposing of my ancestral prop-
erty. In my place of birth,
a high school was built.
Later, a ïaktipºtha
(Gayatri temple) was
also constructed there. I
had little hope that
people will give so much
without expecting
anything in return. The
complexes of Gayatri
Tapobhumi Mathura,
Gayatri Teerth
Shantikunj, and
Brahmavarchas
Research Institute at
Hardwar are examples
of the fact that on being
sown, a seed multiplies
by hundred times. Due
to lack of faith people
conceal what they have
in their possession, beg
for donations and pray
God that they may win a
lottery. If a beginning is
made with complete
self-surrender, the result
is bound to be astonish-
ing. A devotee who built
the ïaktipºtha at Junagarh
(Gujarat) made a
beginning by selling his
utensils. It is pre-
eminent amongst all the
ïaktipºthas which have
been built so far.
A grain of bajra or maize
on being sown ripens
and multiplies into
hundred grains. This has
actually happened with
May-June 2005
me when I sacrificed all I
had. Members of the
family should be
maintained as long as
they are not able to earn
their livelihood. To go
on spending money,
labor and intelligence on
able-bodied and earning
family members and die
leaving property in
inheritance for them is
immoral and 1 have
always opposed it.
Money that comes
unearned or 'gratis' is ill
gotten although it may
be ancestral. Having
kept complete faith in
this ideal, I did not allow
my wealth in the form of
physical and mental
labor, emotional feelings
and accumulated
savings to pass on to the
hands of undeserving
persons. It was totally
applied in ³r³dhan³ of
God, towards the
growth of nobility and
goodness in society. The
result is self-evident. If
like a miser, I had used
all my resources in self-
gratification, hoarding
or in spending on
members of the family to
make them multi-
millionaire, it would all
have been wasted.
One has to wait for the
May-June 2005
next birth for getting results of
certain virtuous deeds, righteous
actions. Public service, however,
is such a universal good whose
reward one gets instantly. We feel
deep soul satisfaction in consoling
others in the moment of their
despair. There is a divine rule that
the store of a benefactor never
becomes empty. God's grace
always blesses him and whatever
has been spent comes back
multiplied manifold.
Sheep parts with its wool but it
gets new wool every year. Trees
yield fruits but their branches
again get loaded with fresh fruits
every season. Clouds go on
raining but they never get emp-
tied as they go on collecting water
from the ocean. The coffers of
magnanimous persons never get
empty. It is a different matter if a
person donates his time, labor and
resources to undeserving persons
and blindly encourages evil
tendencies and considers it to be a
righteous deed. Otherwise, public
service is bound to be instantly
rewarded. Whosoever invests in
this enterprise is bound to be
rewarded by soul-satisfaction,
public respect and divine grace.
Misers are those who foolishly
boast of their shrewdness and
cleverness in accumulating and
hoarding; but great is their loss in
the ultimate analysis.
Public service loses its signifi-
cance when in return a man
expects to get name and fame. It
then becomes a business like
publication of an advertisement in
the papers. If a person is reminded
of the favor done or something is
expected in return, the efficacy of
virtuousness is lost. Donations
given under pressure do not fulfill
the true aims of a charitable
purpose. The criterion is whether
by such an act there is growth of
kindly feelings and spread of
righteous tendencies. These days
innumerable ostentations and
hypocrisies are in vogue which
promote the growth of social
parasites who exploit simple
people by fraudulent and deceit-
ful means. Before spending any
money a person should think a
thousand times what its ultimate
use will be. It is absolutely neces-
sary these days to exercise such
far-sighted wisdom. On such
occasions I have declined to oblige
and have even dared to incur the
ignominy of being dubbed as
inconsiderate.
One can have a glimpse of the
philosophy of my life in these
three aspects of up³san³, s³dhan³
and ³r³dhan³. This is the path,
which has been followed by all the
great ones who have achieved
their goals and earned fame.
There is no shortcut on this path.
35

W
hile the Vedas are unani-
mously accepted by the
scholars of all ages as the
most ancient treatises of knowl-
edge, there have been differences
in assessment of the period of
their origin. According to ancient
Indian scriptures and sages, the
Vedas are as old as Nature
because they represent the divine
voice, which emerged at the time
of the Creation of Nature. Among
the western scholars, Prof. F.
Maxmuller (in the “History of
Ancient Sanskrit Literature” pg.
244) recognizes the Vedas as
written much before the articles of
Egypt and Ninenvhe; he estimates
their period to be somewhere in-
between 1500 to 1200 years B.C.
However, his views were not
acceptable to many of his contem-
porary savants. In response to
their criticism, Maxmuller has
himself commented that - “We
would not be able to lay down any
terminus whether the Vedic
hymns were composed in 1000 or
1500 or 3000 years B.C., no power
on the earth could ever fix”.
According to Prof. Weber (c.f.
“History of Indian Literature” pg.
4) -“Certainly, the most ancient
literature (the Vedas) is available
only in India”.
McDonald and Keeth have
36
Vedic Cosmology-3
The Period of The Vedas
approximated the period of Vedas
as around 2000 to 1200 years B.C.
In the views of Wolver it is 2000 to
1500 years B.C. Wilson (c.f. pg. 45
in the Introduction section of
“Translation of Rig Veda” Vol.-1),
Whitney, Hog, Griffith, Hillary,
Schroeder, and Goldschar have
argued that the period of the
Vedas must have been before 2000
years B.C. Winternitz (pg. 6 of the
Hindi translation of “Ancient
Sanskrit Literature”) has inferred
the time of Vedas to be around
2500 to 2000 years B.C. whereas
Jacobi (in “Indian Antiquary”,
Vol. 23, pg. 158) takes it back to
4000 to 3000 years B.C.
Thus, in all, the period of the
Vedas is mostly approximated by
the Western Scholars as 4000 to
1200 years B. C. It is anyway not
possible for them to take the
period of existence of anything
before 4000 years B.C. because, as
per the holy Bible, the age of
present creation of the world is
only around 6000 years; and the
average time in which the above
inferences were made by thinkers
from Maxmuller to Jacobi was
around 1950 AD. The observa-
tions of Justice Kashinath
Trayambak Tailang Swami [c.f.
the preface pp. 33-39 of his English
translation and commentary of
the holy Bhagvad Gita]
are worth quoting in this
context. He comments
that -- The European
scholars of Sanskrit
construct some theories
based on weak or
approximate facts and
principles and build
their imaginative edifice
on this raw (incomplete)
foundation. Then they
develop some logic to
hide the shaky founda-
tion (to justify their
inferences)…. Apart
from this, notable here is
also the fact that irre-
spective of their numeri-
cal estimates of the likely
period of the Vedas, the
Western scholars have
all recognized the Vedas
as the most ancient
scriptures of knowledge
for the human race.
Most remarkable are the
views of Nobel Laureate
Materlink as discussed
below.
Globally reputed Indian
Historians and eminent
thinkers have argued the
period of the Vedas as
tens of thousands years
before that estimated by
May-June 2005
abovementioned schol- 21,000 years B.C. In his master- Commentaries on Vedas:
ars. For example, piece volume entitled “Vedic Who wrote the first commentary
According to Shankar Fathers of Geology” Shri Pawagi on any of the Vedas in a language
Balkrishna Dixit the has described the Vedas to be cited, at least by name, in the
peak period of the Vedas about Two Hundred and Forty records of the now available
was before 3000 years Thousands (2,40,000) years old. In history of human civilization? The
B.C.; Lokmanya Tilak his Hindi treatise “Veda Kal Ka exact answer to this is not known.
found it to be some- Nirnaya” Pt. Dinanath Shastry has As per the records, Skand Swami's
where between 10,000 to found the origin of Vedas to be commentary of Rigveda is the
6000 years B.C. Master before 3,00,000 years. Dr. Jwala oldest available commentary on
Shri Sampoornananda Prasad's research analysis [c.f. the Vedas. This was written
posited the period of the “Rigvedic Geology and The Land sometimes in 625 A.D. Apart from
Vedas as around 30,000 of Saptsindhu” Vol. II, part II, pp. scholastic interpretations and
to 18,000 years B.C. 205-214] takes it further in the yore referencing of some ancient
while Prof. Avinash as -- about 5,00,000 years B.C. His treatizes used for the same, his
Chandra Das and own comments on this finding are commentary gives detailed
D e v e n d r a - “This is staggering but what is numbering of each of the mantras
Mukhopadhyay have the escape?” In other words, he and richas as per the method
computed it as 50,000 to reminds us that the facts are facts regarded to be devised by Rishi
25,000 years B.C. whether we believe them or not. Shaunak. The name of the rishi
Scholars of Sanskrit and who realized and compiled or
ancient Indian Noble Laureate Prof. Materlink formulated it is also cited against
Literature like Pandit has argued [c.f. pg. 12 of the each mantra or richa along with the
Krishna Shastri Godbole Introduction Chapter of his name of the devat³ (the focus of --
has estimated the period scholarly volume “The Great the sublime knowledge, spiritual
of Vedas as before 18,000 Secret”], citing the evidential energy and divine cosmic power)
B.C. Shri Lele Shastri findings of German Archeologist of that mantra or richa. This
and Pandit Sudhakar Hellad, that the Vedas are at least commentary has therefore served
have respectively Seven Million Years (70,00,000) as the magnum opus in the
inferred this time to be old. Swami Dayanand Saraswati, reference works of later genera-
40,000 and 54,000 years the founder of the “Arya Samaj” tions of researchers of Vedic
B.C. considered the Vedas as Two literature or Ancient Sanskrit.
Billion (2,000, 000, 000) years old.
Expert of ancient Despite their intellectual emi-
Mathematics, Patankar Thus the mystery of the period of nence and scholarly excellence,
Shastri of Rajapur the Vedas appears no less intrigu- the Veda-commentaries, up to 9th
(India) had calculated ing than these great treatises Century A.D. as well as those of
the Age of Vedas based themselves. Galaxy of eminent the later centuries are rather
on the orbital positions minds of the world have studied abstract and obscure for most
of several stars as and translated the Vedas and also people; moreover these are not
described in the Vedas. written commentaries on them available in complete form.
His computations and the entire spectrum of Vedic Acharya Sayan (b. 1372- d. 1444
showed it to be about Literature.

May-June 2005 37
A.D.) had done a great service to
the masses by writing the com-
mentaries on all the four Veda
Samhitas in modern Sanskrit
language with explanations
within the reach of most scholars.
(It many also be noted that his is
the oldest available commentary
on the Atharveda).
But he covered only the ritualistic
(karmak³ñÃa) part of the interpre-
tations of Vedic teachings. As his
work served like a yardstick for
most of the European (or Western
in general) scholars on commen-
taries on parts of some Veda-
Samhitas and Vedic scriptures,
they got a narrow and incomplete
view of the Vedas. Many of their
works are compiled in the series of
volumes on “Sacred Books of the
East - Vedic Hymns”. Noted
among the western commentators
are Prof. Maxmuller, who had
meticulously studied Sanskrit and
Sayan's commentaries and gotten
the first volume of Rigveda
written in Devanagari script
during 1849-1875, and Prof.
R.T.H. Griffith who was the first
and the last scholar to have
translated Rigveda (as compiled
in Sayan's commentaries) in
English. Prof. Griffith had also
translated many hymns of
Samveda and Atharveda in
English verse form during his
tenure (1861-1878) as the Principal
of the Govt. Sanskrit College
Varanasi. Detailed bibliography
of the commentaries on Vedas and
38
related scriptures by the Indian 20 Brahmanas and
and modern scholars till the late Aranyakas, 06
20th Century A.D. are presented in Dharshanas, 108
[1, 2]. Upanishads, 20 Smritis
and 18 Puranas. The
Sagacious great personalities like Brahmanas deal with
Lokmanya Balgangadhar Tilak interpretation and
(c.f. Arctic Home in Vedas), Mr. T. explanation of the
Paramshiv Iyer (c.f. “The Riks”), meanings of the mantras
Swami Dayanand Saraswati (c.f. of the Vedas. The
his commentaries on Rigveda and modern researchers
vedic scriptures) have excellently have cited only 12
discussed the meanings of the Brahmanas and 06
Vedic hymns and mantras with Aranyakas. The major
respect to both the oriental and “Brahmanas” derived
western views and commentaries. from the Rigveda are
Sri Aurobindo3 has analyzed the Aitareya and Kaushitki;
mystic implications of the Vedic those of Yajurveda are
hymns and mantras. Swami Tattiriya from
Vivekanand has trenchantly Yajurveda's Krishna
explained the knowledge of the branch and Shatpath
Vedas in new light for the modern from the Shukla branch.
world. The commentaries by The “Brahmnas” of the
Vedmurty Pandit Shriram Kauthumiya branch of
4-7
Sharma Acharya are lucid and Samaveda are -
enlightening and also provide Tandava, Shadvinsha,
detailed background and scien- Adbhut, Mantra and
tific and logical implications, Chhandogya; those of
wherever necessary, for the the Jaiminiya branch are
benefit of wider class of readers. Jaminiya Brahmana and
Jaminiya Upanishad
The spiritual depth, philosophy Brahmana. The
and science of nature hidden in Brahmanas studied the
the Vedas is revealed in the most in the modern
scriptures derived from the Vedas times include - the
and related works. We shall Shatpath Brahmana,
introduce the latter in brief here. Gopath Brahmana,
Shadvinsh Brahmana, to
The Vedic Scirptures: name a few.
Overall the Vedic scriptures
(Arsha Vangmaya) consist of the 04 In the ancient times there
Vedas (Veda-Samhitas), around were five major
May-June 2005
branches of the Rigveda implications of the Veda mantras, Nrasinhatapini Upanishad are
-Shakal, Vashkal, they also contain some elements also referred by the modern
Ashwalayan, Shakhaya of spiritual philosophy. The major scholars of Vedic literature.
n and Mandukya; later Aranyakas of Rig and Yajurveda
on these were expanded are also by the same name as their References:
into twenty-seven. The Brahmanas. Those of the
most comprehensive Samaveda are Jaiminyopanishad 1. Jayaswal Dr. Arun Kumar:
collection (Samhita) of and Chhandogya Aranyakas. Vedic Sanskriti Ke Vividha
Rigveda has 10 manda- There is no mention of any Ayam. Lalit Prakashan, New
las, 85 anuvaks and Brahmna or Aranyaka of the Delhi. 2000.
10589 mantras and Atharveda. 2. Sharma Bhavna: Vedic Srishti
hymns. The Yajurveda Vigyan. Amar Granth
has two major parts - The six Darshanas contain the Publications, Delhi. 2002.
entirety of the Philosophies of 3. Sri Aurobindo: The Secrets of
Krishna and Shukla; the
human life - its divine dimen- the Veda (On the Veda - Part I).
known branches of
sions, dignified culture and Aurobindo Ashram,
Krishna Yajurveda are -
glorious progress. These are Pondicherry. 1956
Tattiriya, Maitrayani
namely - the Yoga Darshan, 4. Acharya Pt. Shriram Sharma &
and Katha; and those of
Nyaya Darshan, Sankhya Smt. Bhagavati Devi Sharma
Shukla Yajurveda are
Darshan, Vaishaishik Darshan, (ed): RigVed Samhita, Vol. I-IV.
Kanva and Vajasaneya.
Mimansa Darshan and the Vedant Brahmvarchas Shantikunj,
The recognized
Darshan. The Upanishads Hardwar (India). 1994.
branches of the
5. Acharya Pt. Shriram Sharma
Samaveda are present highest kind of spiritual
& Smt. Bhagavati Devi
Kauthumiya, Jaiminiya knowledge and preeminent
Sharma (ed): SamVed Samhita.
and Ranayaniya. The science of evolution of conscious-
Brahmvarchas Shantikunj,
Yajurveda mainly ness. Among the Upanishads for
Hardwar (India). 1994.
contains yajuÌa (non- which extensively scholastic
6. Acharya Pt. Shriram Sharma
verse or prose type) studies and commentaries by
& Smt. Bhagavati Devi
mantras; the s³ma or sagacious talents like Adi
Sharma (ed): YajurVed
musical element is Shankaracharya and
Samhita. Brahmvarchas
specificity of the Ramanujacharya are available till
Shantikunj, Hardwar (India).
mantras of Samaveda; date, the principal ones are -- the
1995.
Atharvaña is the charac- Ishavasya Upanishad,
7. Acharya Pt. Shriram Sharma
teristic of the mantras of Kenopanishad, Kathopanishad,
& Smt. Bhagavati Devi
the Atharvana. Prashnopanishad, Kaushitaki
Sharma (ed): AtharvaVed
Upanishad, Mundokopanishad,
Samhita, Vol. I-II.
The nature of Aranyakas Mandukya Upanishad, Taittiriya
Brahmvarchas Shantikunj,
lies in between the Upanishad, Aitareya Upanishad,
Hardwar (India). 1995.
Brahmanas and the Chhandogyopanishad,
Upanaishads; apart Vrahadaranyakopanishad and
(Series to be continued)
from the analysis of the Shwetashwara Upanishad.
meaning and symbolic Suryopanishad and

May-June 2005 39
 Peace Pilgrim's Wisdom
On Bringing Your Life into Harmony
! Divine law can be summed up as the law of love
which governs this universe
! The laws, which govern this universe, work for
good as soon as we obey them, and anything
contrary to these laws doesn't last long. That
which is out of harmony with universal law
contains within itself the seeds of its own
destruction.
! In a mature society, society's laws would be in
harmony with divine law, but we live in an
immature world in which society's law is often
in flagrant disobedience to divine law.
! It is up-to us to keep our lives steadfastly in
harmony with divine law, which is the same for
all of us. Only in so far as we remain in harmony
with divine law do good things come to us.
! The good in every human life always makes it
possible for us to obey universal laws. We do
have free will about all this, and therefore how
soon we obey and thereby find harmony, both
within ourselves and within our world, is up to
us.
! If your life is in harmony with your part in the
Life pattern, and if you are obedient to the laws,
which govern this universe, then life is full and
life is good but life is nevermore overcrowded. If
it is overcrowded, then you are doing more than
is right for you to do - more than is your job to do
in the total scheme of things.
! This is the way of peace - overcome evil with
good, and falsehood with truth, and hatred with
love. The Golden Rule would do equally well.
40
These are laws governing human conduct,
which apply as rigidly as the law of gravity.
! When we disregard the unchanging laws of
human conduct, chaos results. Through
obedience to these laws this world of ours will
enter a period of peace and richness of life beyond
our fondest dreams.
! Trust the Law of Love. Since the universe
operates in accordance with the Law of Love, how
could you trust anything else?
! The lesson of the way of love is that evil can only
be overcome by good. We don't need to reach out
and tear down the things that are evil because
nothing, which is contrary to the law of love, can
endure.
! Evil can be helped to fade away more quickly if
we remain in obedience to the Law of Love - evil
must be overcome with good.
! Never forget the transforming power of an act
done in love the vibration radiates on and on
forever.
! The power of a kindly word, of a hand clasped in
the warmth of spiritual friendship, a simple
smile - these things lift the load of a weary and
troubled heart.
! You can rejoice in the times you are called to be
an instrument through which God has been able
to express infinite love.
May-June 2005
! Every good thing you do, every good thing you
say, every good thought you think, vibrates on
and never ceases. The evil remains only until it is
overcome by the good, but the good remains
forever.
! Just concentrate on thinking and living and
acting in harmony with God's laws and
inspiring others to do likewise.
! Never think of any right effort as being fruitless.
All right effort bears fruit, whether we see the
results or not.
! Be a sweet melody in the great orchestration,
instead of a discordant note. The medicine this
sick world needs is love. Hatred must be replaced
by love, and fear by faith that love will prevail.
! People replace the spirit of the law with the letter
of the law and truth becomes distorted into
falsehood. If you desire confirmation of a truth, it
is best to seek it from within and not upon a
printed page.
! One who takes the mystic approach receives
direct perceptions from within. This is the source
from which all truth came in the first place.
! The contest in the world today is between the old
way of attempting to overcome evil with evil,
which with modern weapons would lead to
complete chaos, and the way of overcoming evil
with good, which would lead to a glorious and
mature life.
! In order to help usher in the golden age we must
see the good in people. We must know it is there,
no matter how deeply it may be buried.
! It is not through judgment that the good in
people can be reached, but through love and faith.
May-June 2005
! Pure love is a willingness to give without a
thought of receiving anything in return.
! You can only expect to change one person
yourself. After you have changed yourself, your
example may inspire others to change
themselves.
! From spiritual point of view, the best way to cope
with anything that is out of harmony is never to
fear it that gives power. Bring good influences to
bear upon it; make yourself a good example.
! It takes quite a while for the living to catch up
with the believing, but of course it can. As we live
up to the highest light we have, more light is
given.
(With grateful acknowledgement to FRIENDS
OF PEACE PILGRIM)
Much sin prevails
in the world.
But is there any
lack of virtue either?
Why should
we not engage
our emotions in good
thoughts rather than sin,
hatred & evil?
41

The Purpose and Significance of Pilgrimage-II
(Translation of a discourse by Poojya Gurudev on "Tºrthasevan K³ Mahatva Aur Prayojan ":
I
was talking about the revival of
the ancient tradition of tºrthas
(revered places of pilgrimage).
Samarth Guru Ramdas had
established two thousands
Hanuman temples spread across
the whole of Maratha Land. These
were built as centres of mass
awakening and hence tºrthas in the
true sense. They served a great
purpose which is revered in
glowing words in the Indian
history of those times. We need
such efforts once again. The
necessity for moral, cultural and
spiritual uplifting of the people
has become exigent today.
Reviving the original system of
tºrthas is a promising solution in
my views. In an attempt to
resurrect this noble tradition and
keeping in mind today's circum-
stances, our mission has estab-
lished two tºrthas (two dh³ms) -
Gayatri Tapobhumi at Mathura
and Shantikunj at Hardwar: the
former for organization and the
latter for s³dhan³ and training.
Adi Shankarcharya had made
four dh³ms for revival of Vedic
glory. Our dh³ms are dedicated for
social, cultural, moral and spiri-
tual upliftment of mankind.
42
Amrit Vani
Continued from the previous issue)
Associated with these there are
two thousand four hundred
Gayatri Shaktipithas spread in
different corners of India and
some more abroad. Like the
Hanuman temples of Guru
Ramdas, these Shaktipithas are
built to work as centres of mass
education. My vision and aspira-
tion is that these should become
Gayatri-Tirthas and generate
refined talents dedicated to
altruistic service, awakening of
righteous thinking among the
masses resulting in their moral-
cultural reformation. This is what
tºrthas are supposed to do. If you
have faith in pilgrimage, you
ought to visit and support the
growth of such tºrthas.
Does that mean that I am discour-
aging you form pilgrimage in the
conventional sense, which is more
popular today? No. You should
go for pilgrimage; it is good. But
tell me where are the "tºrthas "
today that could be the destina-
tion of a true pilgrim? I don't see
any. I find that the popular centres
of 'conventional' pilgrimage these
days have become more like
tourist spots. Sure, historic /
religious episodes / events are
associated with them; but no signs
or memories of the past
endeavors of their
founders are found to be
alive at those places.
There are no rishis or
Aranyaks there to guide
and enlighten the
devotees and aspirants
in their spiritual search.
How can then these
places be called tºrthas?
If you really have faith in
pilgrimage, you must do
one more thing. You
should endeavor
awakening the dead
traditions of tºrthas
where you go on in your
pilgrimage. You should
also participate and
support such attempts of
others whole-heartedly
and strengthen their
cause collectively. So
that tomorrow, if
someone asks you "What
is a tºrtha? Where is it?"
you can tell him about
tºrthas existing in reality
today. What we mostly
see today is that the
nominal tºrthas are
'equipped' with gor-
May-June 2005
geous temples that have
only become sources of
livinghood for the
people associated with
their maintenance /
management. Many a
times these so-called
priests are seen fighting
for power and having
greater share in the
earnings of the temple
and what not…? The
dignity, peace, spiritual
ambience of real tºrthas,
is nowhere experienced
at these places. The
noble objectives and
activities of real tºrthas
are also missing there.
What sort of pilgrimage
and what type of tºrtha is
it, where you just have a
dip in a pond or a river,
throw some money (as
donation) have a sight of
an idol of some God,
fulfil some rituals, take a
round of the temple, that
is all! This is certainly not
a pilgrimage center or a
tºrtha in the true sense.
Dev-darshan and devo-
tional worship could
only be a part of it but the
real worth of pilgrimage
lies in immersing the
mind and the inner self
in the Gy³n-Ganga
(nectar spring of divine
knowledge) that flows in
a real tºrtha. Real tºrthas
May-June 2005
bless the pilgrims with noble
inspirations, guidance, enlighten-
ment and elevation of thoughts
and emotions. Near total absence
of such vibrant tºrthas has forced
us to establish new tºrthas under
the banner of our Gayatri Pariwar
Mission. You should come
forward to help these tºrthas in
fulfilling their noble objectives.
You may also try to establish such
tºrthas (Gayatri Shaktipithas / Pragya
Mandals, etc) at some other places.
I would like every Gayatri-Tirtha
(Shaktipithas) to conduct training
programmes for upliftment of the
masses. Apart from s³dhan³
sessions, there should also be
specifically designed
programmes for literacy and
education of children, young men,
women, and the elderly who have
been deprived of proper school-
ing. There should be classes for
practice of yoga-³sanas and
pr³ñ³y³ms. Centres for natural
healing through Ayurvedic herbal
medicines (Jaú-b¿Úº Chikitsa
Kendras) should also be associ-
ated with these tºrthas. In the
evenings there should be inspir-
ing Kath³-v³chana activities in
which people are taught and
motivated to improve their lives
through storytelling. These may
also be supplemented with good
cultural programmes organized
around moral themes. The
Gayatri-Tirthas should motivate
collective efforts of the local
parijans and conduct constructive
programmes on multiple fronts of
social reformation and welfare.
Karyakart³s (voluntary teachers
and doctors etc) who will conduct
these activities will be trained in
Shantikunj.
When you go for a pilgrimage to a
real tºrtha, you will also pave the
path for many others to follow;
that means many others in your
contact would also go there - after
listening about your experiences -
to benefit from the vibrations and
activities there. If one wants to go
for pilgrimage, he should know
which and where are the real
tºrthas? Where to go? Whom to
meet? What to do there? If one
wants to go just for outing, one can
go anywhere. That way some
tourists go abroad. Some go for
holidays in the hill stations or to
mega-cities like Mumbai, Delhi,
Kolkata? Or may go to popular
tourist spots in Agara, Udaipur,
etc. So you may also go to the
popular dh³ms like many others
go. What difference does it make?
Those to whom it makes a differ-
ence must go to real tºrthas. The
tºrthas therefore need to be given
new life, or new tºrthas with
vibrant spiritual energy need to be
created.
We (Gayatri Pariwar Mission) have
humbly attempted to proceed in
this direction. You could also join
us to march ahead together with
us. We have put some efforts. You
43
may also cooperate in it, help in it.
Mandhata had provided all
resources for materialization of
Adi Shankaracharya's vision and
pledge of establishing the four
dh³ms. You may not be wealthy or
resourceful like Mandhata, but
you can certainly contribute
something - in terms of your time
and effort, for example, if you
have the will to build or to help
someone build or expand the real
tºrthas. You may not have money
but you can collect small dona-
tions from many of your neigh-
bors, your relatives and friends by
apprising them of the noble
purpose for which it will be used.
Guiding and helping others in
their true pilgrimage, is also a
great service. So if you can help
establishing or renovating real
tºrthas as Mandhata did, you must
do that wholeheartedly.
Queen Ahilyabai had renovated
temples in a big way. You should
also do something to help renova-
tion of the tºrthas. Not only
renovate the building or structure,
but more importantly to put life in
them; revive their original ener-
getic ambience. At Ahilyabai's
time there must have been life in
those temples, so only renovation
was sufficient. Now most of the
temples and the tºrtha-dh³ms are
almost dead. If there are no living
traces of the original, what will
one renovate? One will have to
construct a new one to serve the
44
same purpose. There is one more
way of reviving the lost tradition
of pilgrimage. Pr³yïchit - penance
and reparation to heal the past
sins - used to be an integral part of
pilgrimage in the ancient times.
So you may consider the troubles,
the hardships, the extra efforts
you would be required to bear
while contributing towards the
making or expansion of a true
tºrtha, as part of your pr³yaïchit.
There is one way of this process of
pr³yaïchit, which will also serve
the dual purpose of expiation and
altruistic service. We need
dedicated purohits and parivr³jaks
at the Gayatri Shaktipithas who
could enlighten, vibrate the
surroundings and awaken the
ambience, wherever they go. We
need such spiritually energized
(pr³ñav³na) s³dhakas devoted to
true knowledge, cultural renais-
sance and selfless service. Today it
is almost impossible to find such
parivr³jaks or purohits anywhere.
The same would be true in case of
the increasing numbers of our
Gayatri Shaktipithas. Most often,
what we can find is a 'Pandit' or
'Panda' type of volunteer who
could conduct regular p¿j³
(worship rituals) in the temple
and sing the devotional prayers
(³ratis). Getting volunteers to
maintain cleanliness or do
physical labor etc is not a problem
in the Shaktipithas. Scarcity is that
of dedicated s³dhaks. The Pandits
or Pandas and other
workers cannot generate
the awakening that is
required at a real tºrtha.
Creating an enlivened,
energized ambience of a
real tºrtha is not possible
for everyone. Pr³ñv³na
Parivr³jaks alone can
fulfill this task. We need
more and more of them.
This kalpa-s³dhan³ of
k³y³kalpa chikits³ aims at
chiseled refinement of
the participants and to
transform the true
s³dhakas among them
into Pr³ñv³na Parivr³jaks
- of whom I am talking
about. You all have come
here to participate in this
kalpa-s³dhan³ because
you have the seed, the
potential and the energy
of becoming such
elevated s³dhakas.
Otherwise, why would
you have come here?
Why would you have
chosen to bear the
hardship of the ascetic
training here? Most
often people don't go to
the shrines. If at all, they
would go there only to
get the free pras³d and
grace of God. Who likes
to starve in fasting or to
lose comforts? Who
finds time for service,
May-June 2005
leaving aside his own neously continue your s³dhan³ of returning home from a pilgrim-
interests? But you have further refinement and attain- age. What is the best way of d³na?
gladly opted for the hard ment of true knowledge. This will In simplest terms it is the donation
way. You seem to have be an excellent accomplishment of of your time and efforts towards
been gifted with an your pr³yaïchita. If you are enlightening welfare activities.
elevated life-force, an prepared and take a few steps Those who cannot devote their
aspiration for spiritual forward to do that, I would say - time may give monetary and other
quest, sincerity and you have fathomed the true resources. Those who can donate
several other noble meaning and purpose of pilgrim- both would be doubly blessed.
qualities. If it is true, age and have undertaken a Those who cannot afford giving
then, after this s³dhan³, pilgrimage indeed. monetary resources can collect it
the best place for you to from others in their contact. Those
offer your services or to What more you can do to revive who cannot give their time can
proceed with your the preeminent glory of the Vedic arrange to send some other
pr³yaschit and spiritual Culture of a tºrtha? It is my earnest deserving volunteers; sometimes,
ascent is - a Shaktipitha, effort to expand this noble tradi- they could also make donations
where you will have an tion in India and abroad. That is for meeting the expenditure on
opportunity to create a what I initiated under the banner the board and lodging of Mission
lively, radiant ambience of our mission. You may cooper- volunteers visiting their area. This
of a tºrtha. ate in that. I am sure with your way, each one of you can contrib-
support and cooperation, we will ute to our mission of resurrecting
The term "Parivr³jak" is be able to achieve great goals. the dignity of pilgrimage and
used for someone who Then, the paeans of angelic associated moral and social
keeps roaming from one beatitudes of tºrthas and pilgrim- upliftment activities.
place to other to spread age, as sung in the Shastric
the light of knowledge, scriptures, would become a reality There are many parijans (mem-
to offer his services for in our own times as well. Your bers) in our Gayatri Pariwar who
the welfare of all living cooperation could be in both ways voluntarily donate their time,
beings, and to also -contributing your time and talents and other potentials, but,
continue his/her search efforts and donating your as they don't have any source of
for the ultimate Truth. resources as per your capacity, for income now, they need monetary
You can go to a fulfilling this noble objective. help for their own sustenance;
Shaktipeetha near your some also need partial or full
present place of living, D³na-Puñya (charity and altruistic support for modest sustenance of
dedicate your services, service, auspicious work) is their families. There are some,
your talents your efforts described as essential compo- who have come with substantial
there to generate nents of pilgrimage. That is why resources or support for a simple
awakening, to motivate there has been a tradition of living here at Shantikunj or in a
the people and initiate offering meals to the hermits Shaktipeetha. But they are very few
the activities of moral (Brahmin-bhoja), distributing alms in numbers. Limitations of
and social upliftment. in the tºrtha and organizing resources is one of the reasons that
You should also simulta- Bhagvat Katha, Kirtan, etc after despite having a large number of

May-June 2005 45
able, social workers in our mission
who have volunteered to give
their services and sacrifice their
time, we are not able to accommo-
date them. Monetary support
from those who appreciate great
aims of the mission, who feel for it
and know its authenticity - is
required to expand the number of
dedicated talents who would be
the torchbearers of this divine
mission. If you cut some of your
expenses and comforts, you can
easily contribute towards meeting
the bare minimum necessities of
these true devotees, who donate
their entire life for selfless service
and enlightenment of others.
What could be a better mode of
pr³yaïchita and Brahmin-bhoja in
your life-pilgrimage?
I would like to stress that worship-
ing in specific shrines, taking a
plunge into specific rivers or
ponds, or drinking panch³mrita
(oblation ritual) are not essential
requisites of a true pilgrimage.
You should try to see and under-
stand the truth of pilgrimage and
come forward to perform your
duties as a pilgrim. Cultivate
some generosity, think of offering
your services to the human
society. Think of inner refinement.
March ahead to accomplish what
is necessary for a true
pilgrimage. You cannot
expect the divine
beatitudes of pilgrimage
without completing the
process of pr³yaïchita. I
have shown you the
path. It is upto you to
follow it and attain all
that a true pilgrim
deserves to be blessed
with.
||OM SHANTI||

There once lived a wicked prince. One day he was swept away by floodwaters.
No one came to his rescue. A log was drifting in the river. A snake and a rat had
stationed themselves on it to escape drowning. The prince, too, chanced to get hold of
the log and he began swimming with its aid.

A hermit lived on the bank of the river. When he saw the three marooned
creatures, he jumped into the water and brought the floating log ashore. He took the
three to his hut. They were shivering with cold. The hermit kindled a fire fed them and,
when they had regained strength, bade them farewell. The snake expressed his
gratitude thus: “I will be living nearby and will occasionally drop in to see you. I have
some wealth which I will give to you as and when you need it”.

The rat said: “ You have saved my life. I will henceforth look after your fuel
needs. I will cut twigs from the trees and keep piling them near your hut”.

The prince was most ungrateful. He took offence at not having been accorded
due respect and treatment. He got the hermit's hut uprooted and thrown away.

46 May-June 2005
 The “Noble Eight-fold Path” of the Buddha
(1) Blessed are they who understand
(In Beatitudes)
That Life is One.
Its “forms” do come and go:
But Life itself floweth on! .............................................RIGHT VIEW (Samyak drishti)

(2) Blessed are they who resolve

That they will build the strength
To lessen suffering and pain
And attain to Wisdom pure! ........................................RIGHT RESOLVE(Samyak sankalpa)

(3) Blessed are they who speak

In sympathy and gently to all,
Who do away with bitter words
And never speak in anger or in hate!..........................RIGHT SPEECH (Samyak vak)

(4) Blessed are they who rightly act

and put away all thought of gain,
Who know that motive is the deed
And who, renouncing power, are pure, indeed!.......RIGHT EFFORT (Samyak Prayatna)

(5) Blessed are they who earn

Their daily bread in such a way
That brings not hurt nor pain
To living creatures on the Earth! .................................RIGHT LIVELIHOOD (Samyak ajiva)

(6) Blessed are they who cast

Out ill-will and pride in daily life
And act obedient to the Law
In sympathy and love! ..................................................RIGHT ACTION (Samyak karmanta)

(7) Blessed are they who walk the Way,

Aware by night and day that life is sacred still!
They strive for Peace: and ever before them shine
The noble Truths of life!................................................RIGHT MINDFULNESS (Samyak smriti)

(8) Blessed are they who meditate

In silent joy and see how rich, indeed,
Is the life of compassion, Service, Love!
Radiant as the Lamp of Light is such a life! ...............RIGHT CONCENTRATION
(Samyak Samadhi)

Thus taught the Blessed One, moving from town to town and village to village, teaching men
and women the Way of Deliverance the Way of Peace, Compassion and Illumination.

May-June 2005 47
 Amidst Diversity,
Unity is the Truth

T his creation when seen with

subtle eyes appears as one
composite whole. All the
apparent divisions are limited to
its gross aspect. At subtle level,
the grand view is of essential
oneness. All the important
philosophies of the world accept
this truth. The various organs of
the nature encompass and reflect
this diversity; in reality, they are
all linked together in one
transcendental identity.
Various organs of the body are
not similar. Hands, feet, ears,
eyes, nose and other organs differ
from one another not only in
shape and construction but also in
their respective functions. But in
spite of these differences their
objective is common; to keep the
body healthy and in proper
balance. This scheme is essential
for an all round development of
the body. But if on the basis of
these visible differences, one were
to conclude that these organs are
mutually exclusive and each one
has a completely independent
existence, it would be a grave
error of judgment. It is this
principle of cooperation and
coordination that maintains the
balance in nature. The sun, the
moon, the stars, the earth, the
mountains and rivers all function
in perfect synchronization and
play their parts in maintaining the
srasti-chakra (the cosmic order).
Superficially, there is no visible
commonality in their shapes,
sizes or functions. But in this
apparent diversity there lies the
subterranean fact that they are all
co-participants in the grand
common venture of keeping the
whole creation in equilibrium.
They all perform their
assigned duties
diligently and tirelessly.
Imbalance arises only
when there is a desire to
dominate and
monopolize. Often
minor planets like
asteroids and meteorites
break out of their
designated orbits and
assert their independent
status. This narrow
selfishness does them no
good; rather they collide
and break into tiny
fragments. The finely
balanced continuum of
this vast creation works
on the principle of
cooperation and co-
ordination. All objects,
sentient or insentient,
are unified together by a

A man ran away from his house, one night, leaving behind his wife and children in
dire distress with the aim of attaining self-realization. He went to a saint and begged him
to show the way to God realization. He narrated the story of his so-called renunciation as
under :
'My wife was sound sleep at that time. Suddenly my child screamed and I thought
that it would wake up my wife and then it would be difficult to leave the house; but my
wife took and fondled the child and he became quiet. I left immediately. Sir, I do not want
to get stuck in worldly attachments any more.'
The saint replied, 'Stupid man! God is in your own house and you have left him
there. Go. Unless you serve him there, nothing will help you. First of all you
disinterestedly take care of your family, Perform and fulfill all your householder's duties,
then reflect on whether you have achieved your aim of self- fulfillment, while still
selflessly performing your familial duties. Spirituality helps the brave ones and not the
run-aways. Thus you can advance in your sadhana and achieve your aim while still
remaining in your family. If you have to sacrifice at all, try to sacrifice all the attachments
and webs of illusions that exist in your own self.'
The man understood the real situation. He immediately returned to his home, in
order to practically perform his sadhana on the touch.

48 May-June 2005
common thread running
through them. This
common thread is the
supreme consciousness,
which flows in both. The
insentient nature
derives its beauty and
energy from it. The
sentient and animate
world is lightened by it.
Human beings differ
from one another with
respect to their nature,
behavior and action.
This variation is
essential for their
individual and
collective advancement.
But it is not the ultimate
'Truth', which is the
presence of the same
Supreme consciousness in all.
When this fact is forgotten and
superficial differences are taken
to be the truth, conflicts arise.
Narrow and selfish feelings grow.
One begins to think in terms of
'mine' and 'yours'. The reality of
the fundamental oneness is
completely lost sight of.
The differences that appear
between one person and the other
and among classes, groups and
nations have only functional and
utilitarian existence. In a social
formation, not all persons do
similar work. A farmer produces
grains, a weaver weaves clothes,
an artisan makes houses, a
teacher teaches children and an
officer performs administrative
duties. All types of work are
needed. It is through this division
of labor that the society
progresses. If every one begins to
produce grains, for example,
other necessities of life would not
be fulfilled. Order would turn to
disorder. The wheel of social
progress will stop moving.
All things in this Nature animate
or inanimate, conscious or
unconscious are threaded
together into one grand unity.
Everybody should internalize
this truth and infuse his thought
and conduct with the spirit of
cooperation and sharing. Only by
sensing the truth of this cosmic
unity, would it be possible to
enjoy the fruit of divine bliss.

The fables of Aesop are known everywhere. The life of Aesop, a slave, took a
significant turn after an event. The feudal lord, in whose bondage Aesop was, lost a bet
against another lord. Consequently, the losing lord was asked to undergo a very peculiar
punishment announced under the influence of liquor. He had to drink the entire water of
the sea. This was simply impossible. But history records many instances of eccentrics and
drunkards trying to assert their authority through quaint orders and deeds. Seeing his
master perturbed Aesop offered 'If you permit I can show a way out.' The master
promised to free Aesop from bondage if the latter could extricate him from this dilemma.
In the evening, the assembly convened. Everybody went to the seacoast. The term
of the bet was read out and Aesop's master was asked to drink the whole water of the sea.
At that moment Aesop intervened, - “If you people first stop the flow of rivers
continuously running into the sea for a brief time, my master will drink up the whole water
in a jiffy.” All were at a loss at this clever proposition of Aesop. Terming his words as full of
wisdom Aesop elaborated: Human life, too, is like this. It is engaged in a rat race as long as
the desires keep on being fulfilled. If the rivers of desires were stopped from flowing into
the sea of human mind, the desire-fed human mind would automatically dry up in due
course.
Aesop became a free man. From then on he emerged into his new incarnation of a
fable teller. Today he occupies an important place in the pantheon of great short-story
tellers of the world.

May-June 2005 49
 God's Boxes
I have in my hands two boxes,
Which God gave me to hold.
He said, “Put all your sorrows in the black box,
And all your joys in the gold.”

I heeded His words, and in the two boxes,

Both my joys and sorrows I stored.
But though the gold became heavier each day,
The black was as light as before.

With curiosity, I opened the black,

I wanted to find out why,
And I saw, in the base of the box, a hole,
Which my sorrows had fallen out by.

I showed the hole to God, and mused,

“I wonder where my sorrows could be!”
He smiled a gentle smile and said,
“My child, they're all here with me.”

I asked God, why He gave me the boxes,

Why the gold and the black with a hole?
“My child, the gold is for you to count your blessings,
The black is for you to let go.”

Author Unknown

50 May-June 2005