Think about self = Pujya Gurudev

Think! Who are you?

=Pt. ShriRam Sharma Acharya

1.      SOHUM (I am That): Indeed potentially I am That Absolute Truth - Consciousness incarnated in human form. Attaining higher spiritual levels are easy for me. I am a Sadhak (devotee) whom Yug Rishi has given an opportunity to do Sadhana towards Self-Realization.

2. SHIVOHUM (I am akin to Lord Shiva): Shiva means auspicious. Essentially I am a blessed person; so how can there be any place for evil in my thoughts, feelings or actions? If any inappropriate trait has stuck to me due to bad company/surroundings, it is foreign to my essential nature and I resolve to rid myself of this dross.

3. SACHCHIDANANDOHUM (My intrinsic Nature is " Truth " Consciousness - Bliss): Why should I be affected by falsehood? Why should I chase a mirage? I am innate bliss; why should I vainly seek happiness in the transient world?

4. AYMATMA BRAHMA (Thy soul is a Spark of Brahma (Divine)): As the ocean is water so also is a drop. Every ray of the Sun has the qualities of its Radiator. Howsoever small the Soul confined by the ego may seem it has the capacity of uniting with its origin - Brahma. Both tap and tank are capable of giving water. So why should I remain caged in the false sense of identity with the ego and feel miserable; why not become Omnipresent?

5. TATVAMASI (You are That): You inherit the attributes of the Supreme Soul and the whole creation is your embodiment. We are sparks of the Eternal and Imperishable spirit and our souls are here on their upward path to immortality. The essence of our Being is the Supreme Spirit (Parmatma - Brahma)  the source of the creative cosmic play; and we are here to awaken to the Reality of true identity.

Thanks GOD, Thanks Sadguru,

Shiv Sharma

Mindful Parenting = Pujya Gurudev

The Inner Work of Mindful Parenting

=Pt. ShriRam Sharma Acharya

Intentionality - Parenting As a Spiritual Discipline - Intentions remind us of what is important. When we form the intention to do something, and that intention in turn informs our choices and our actions, the chances that we will be sensitive to what is important in our lives increase greatly, and we are more likely to see the big picture. Our intentions serve as blueprints, allowing us to give shape and direction to our efforts, and to assess how we are doing as we work at developing something worthy of ourselves and our lives. So at some point, whenever that is, we have to decide what is really important for us, and then work at constantly keeping that framework in mind as things unfold. In mindful parenting, certain principles are important to affirm from the very beginning.
This does not mean that if we already have children, it is too late to become more mindful in our parenting. It means that we begin, when we are ready, wherever we are in our lives, and work with the here and now, formulating the intentions that are important for us to affirm and to implement, and that are realistic.

Not only is it never too late to introduce mindfulness into our lives; the very moment that we make the conscious commitment to do so becomes the perfect moment to begin. Here are some intentions that you may find helpful. Of course, you can also create your own. Intention One: I will bring my entire creative genius to the work of mindful parenting. Intention Two: I will see parenting as a spiritual discipline, meaning that it provides me with every necessary opportunity to cultivate wisdom and openheartedness in myself, so that I may come to know and express my true nature and share what is best in me with my children and with the world.
Intention Three: I will cultivate mindfulness and discernment in my daily life, especially with my children, using an awareness of my breathing to ground me in the present moment.

Intention Four: I will make every effort to see who my children actually are, and to remember to accept them for who they are at every age, rather than be blinded by my own expectations and fears. By making a commitment to live my own life fully and to work at seeing and accepting myself as I am, I will be better able to accord a similar acceptance to my children. In this way I can help them to grow and to realize their full potential as unique beings.

Intention Five: I will make every effort to see things from each child’s point of view and understand what my children’s needs are, and to meet them as best I can.

Intention Six: I will use whatever comes up in my own life and in the lives of my children, including the darkest and most difficult times, as "grist for the mill," to grow as a human being so that I am better able to understand my children, their soul needs, and what is required of me as a parent. Intention Seven: I will fold these intentions into my heart, and commit myself to putting them into practice as best I can, every day, and in appropriate ways that feel right to me and that honor my children’s sovereignty, and my own.

 Twelve Exercises for Mindful Parenting. 1. Try to imagine the world from your child’s point of view, purposefully letting go of your own. Do this every day for at least a few moments to remind you of who this child is and what he or she faces in the world.

 2. Imagine how you appear and sound from your child’s point of view, i.e., having you as a parent today, in this moment. How might this modify how you carry yourself in your body and in space, how you speak, what you say? How do you want to relate to your child in this moment?

3. Practice seeing your children as perfect just the way they are. See if you can stay mindful of their sovereignty from moment to moment, and work at accepting them, as they are when it is hardest for you to do so.

4. Be mindful of your expectations of your children whether they are truly in your child’s best interest. Also, be aware of how you communicate those expectations and how they affect your children. 5. Practice altruism, putting the needs of your children above your own whenever possible. Then see if there isn’t some common ground, where your true needs can also be met. You may be surprised at how much overlap is possible, especially if you are patient, and strive for balance. 6. When you feel lost, or at a loss, remember to stand still, as in David Wagoner’s poem: "The forest breathes... Listen to what it is saying: The forest knows where you are. You must let it find you ..." Meditate on the whole, by bringing your full attention to the situation, to your child, to yourself, to the family. In doing so, you may go beyond thinking, even good thinking, and perceive intuitively, with the whole of your being (your feelings, intuition, body, mind, and soul) what really needs to be done. If that is not clear in any moment, may be the best thing is to not do anything until it becomes clearer. Sometimes it is good to remain silent.

7. Try embodying silent presence. This will grow out of both formal and informal mindfulness practice over time, if you attend to how you carry yourself and what you project in body, mind, and speech. Listen carefully.

8. Learn to live with tension without losing your own balance. In Zen and the Art of Arcbery, Herrigel describes how he was taught to stand at the point of highest tension effortlessly without shooting the arrow. At the right moment, the arrow mysteriously shoots itself. Do this by practicing moving into any moment, however difficult, without trying to change anything and without having to have a particular outcome occur. Simply bring your full awareness and presence to this moment. Practice seeing that whatever comes is "workable" if you are willing to stand in this way in the present, trusting your intuition and best instincts. Your child, especially when young, needs you to be a center of balance and trustworthiness, a reliable landmark by which he or she can take a bearing within his or her own landscape. Arrow and target need each other. Forcing doesn’t help. They will find each other better through wise attention and patience.

9. Apologize to your child when you have betrayed a trust in even a little way. Apologies are healing. An apology demonstrates that you have thought about a situation and have come to see it more clearly, or perhaps more from your child’s point of view. But we have to be mindful of being "sorry" too often. It loses its meaning if we are always saying it, or make regret into a habit. Then it can become a way for us not to take responsibility for our actions. Be aware of this. Cooking in remorse on occasion is a good meditation. Don’t shut off the stove until the meal is ready.

10. Every child is special, and every child has special needs. Each sees in an entirely unique way. Hold an image of each child in your heart. Drink in their being, wishing them well.

11. There are very important times when we need to practice being clear and strong and unequivocal with our children. Let this come as much as possible out of awareness and generosity and discernment, rather than out of fear, self-righteousness, or the desire to control. Mindful parenting does not mean being overindulgent, neglectful, or weak; nor does it mean being rigid, dominating, and controlling.

12. The greatest gift you can give your child is yourself. This means that part of your work as a parent is to keep growing in self-knowledge and in awareness. We have to be grounded in the present moment to share what is deepest and best in ourselves. This is ongoing work, but it can be furthered by making a time for quiet contemplation in whatever ways feel comfortable to us. We only have right now. Let us use it to its best advantage, for our children’s sake, and for our own.

Thanks GOD, Thanks Sadguru,

 Shiv Sharma

The mantra: Pujya Gurudev

The mantra:

 "As you sow so shall you reap" which I followed all my life

(Autobiography of Pujya Gurudev continued)

When, after returning from the Himalayas to Haridwar, an outline of the structure of Shantikunj Ashram was prepared, resources were needed for its establishment and expansion. It needed material resources, persons and heroic efforts to struggle hard against the challenges of the critical times. I had to be simultaneously vigilant and active on two fronts. On the one hand, I had to battle against the evil forces which were bent upon undoing all that had been achieved so far in the fields of culture, civilisation and genuine human growth in consciousness.

On the other hand, I had to engage myself in creative endeavour of epoch proportions to usher in a happy, bright, peacefilled future for humanity at large. I had nothing to do for my own sake. God provides food even to tiny creatures and insects. Everybody gets up hungry in the morning but seldom does any one sleep hungry at nightfall. From the very beginning, I had no passion, desire, lust and greed; and ego could not beguile me. Whatever I was doing was done for God's sake according to Gurudev's direction. He had entrusted to me these two tasks: of struggle against the forces of darkness and of Divine creation; both of which I was doing enthusiastically.

There was never any room for procrastination or evasion in my nature. By the grace of God, it was my habit from the very beginning to do whatever had to be done with full attention and enthusiasm. As regards the resources necessary for new creation, Gurudev had always indicated the formula of sowing and reaping. A small single grain of maize or bajra, when it develops into a plant, yields more than hundred such grains. Draupadi had torn a small portion of her sari and had given it to a saint so that he could use it as langoti (a strip of cloth tucked round the waist) to cover his nudity. In course of time it magnified to such an extent that Shri Krishna had to rush with a huge bundle of saris to help her in the moment of her dire need.

Gurudev said, "Whatever you want to get, start sowing its seed." I strictly followed this mantra and the result was according to his assurance. Along with his physical form, a human being gets astral and causal bodies, intellect and aspirations (feelings) from God. Money which one gets is either self-earned or inherited. I had not earned but had inherited ample property from my ancestors. In pursuance of Gurudev?s directions, I used all my money, resources, intellect and aspirations for God?s work. I performed worship (upasana) in the night and used my time and labour throughout the day in the service of Virat Brahma. This was my sadhana. Not only during waking hours, but even in my dreams my mind and intellect always remained engrossed in the pursuit of ways and means for promoting the welfare of mankind. My aspirations and feelings always remained absorbed in the Virat. I loved noble ideals and not objects or persons. Aspirations for uplifting the downtrodden always surged in my heart. I considered this Virat to be my God. Arjun, Yashoda, Kaushalya, Kakbhusundi had a glimpse of this Virat and they were all blessed. I dedicated everything which I had to the Virat Brahma, to humanity as a whole. There could be no better and fertile field to sow the seeds of goodness, nobility, service, selflessness etc. In course of time these yielded bumper crops and my godowns were all full with the rich harvest. Resources and resource persons were thus made amply available for the tasks, which were entrusted to me. From the point of view of physical build-up I was weak from my very birth but life force within has always been mighty. In young age I had taken only bread of barley and buttermilk without any vegetables, ghi or milk for twenty-four years. The body was, therefore, bound to be lean and thin but having resorted to the technique of sowing and reaping it is so strong even at the age of 78 that when a few days back a bull who had run amuck assaulted me, it was pushed with the help of my shoulders and thrown flat on the ground and it had to beat a hasty retreat. It is no longer a secret that about a year back a hired killer, backed by promoters of immorality and extremist tendencies, repeatedly attempted to shoot me with a five-bore revolver but the bullets got stuck in the bullet holes and in an utter sense of panic and bewilderment the revolver fell down from his hands. He then started madly stabbing me. There was profuse bleeding. None of the strokes, however, pierced deep into the body and miraculously got deflected sideways. The doctors stitched the wounds and in a few weeks the wounds healed and my body became normal aThis should be regarded as a miraculous event in as much as a loaded five-bore revolver in the hands of a hired professional killer refused to work. Twelve stabs of a dagger used for cutting animals ended up leaving behind only superficial wounds. The culprit later got wounded by his own bomb and landed in jail. The person on whose instigation he had committed this heinous assault has been awarded death sentence. Demoniac attack of evil forces thus failed to checkmate divine efforts. It was thus established that the ?saviour is greater than the killer?. These days sukshmikarana, the technique of transforming one into five, is in progress. This has resulted in further thinning of the body. Still, this body is in such a condition that it can remain alive as long as I wish to keep it, but I will not voluntarily do so because a stage comes when physical body becomes a hurdle and hindrance and ought to be shed, as far greater work can be accomplished through the astral body. The life force in this body has worked ten times more than its normal capacity. Shankaracharya and Vivekananda lived only for about thirty- five years but accomplished what could not have been ordinarily accomplished in 350 years. In seventy-eight years I have done so much work in different fields that in the ordinary course of mere human effort it could not have been done in less than 750 years. The entire time was spent in preparing a foundation for new creative work. Intelligence was sown in the field of God and it manifested in the form of extraordinary brilliance. Literature of superb quality written by me so far is equivalent to the weight of my body. Articles have been written and piled up to be published and used till the year 2000 A.D. None has so far been able to concretise the aim of synthesising spirituality with science, which is being done in Brahmavarchas Research Institute. In the near future the authenticity of spirituality will have to be tested on the touchstone of scientific approach.s before. There is much hue and cry about preparing and implementing five-year plans by different countries but the plan of spiritually transforming the whole of humanity and its implementation, which is being undertaken at Shantikunj, can be termed as amazing. I have immensely loved people and in return have been loved by them hundred times more. They have followed my directions with devotion and total dedication in the face of great difficulties and have even gladly suffered material losses for the sake of mission?s work. Just on hearing a word from me splendid buildings of Gayatri shaktipithas were erected costing crores of rupees. In addition, twelve thousand Prajna sansthans were also started. When I was assaulted many people rushed to Shantikunj to express their love and sympathy as if Shantikunj had been inundated by a sea of humanity. Each one of them expressed his keenness to take revenge but we coaxed and pacified them and diverted their minds in creative directions. This was nothing but an expression of love, affection and intense intimacy towards me by the people. I address my wife as Mataji. We have intimate and deep love for each other. She has lived with me like a shadow and has participated with me in all activities of the mission. It will be true to say that we have one life (pran), although two bodies. I needed money from time to time. Crores of rupees were spent in building Gayatri Tapobhumi, Shantikunj, Gayatri Nagar, Brahmavarchas Institute. Without deviating from the pledge of not begging anything from human beings, all the needs were fulfilled. The number of full-time workers is more than a thousand. Satisfactory arrangements for their maintenance according to the lifestyle of a true brahmana are being made. All expenses on account of press, publication, jeeps and other transport are being met without difficulty. All this is the harvest of the seeds sown in the field of God in the form of each and every paisa, which I possessed. I am proud of this harvest. Though, personally I am penniless, huge schemes are being materialized which it is impossible even for a multi-millionaire to do. All this could be possible only on account of the formula given by Gurudev, "Do not accumulate, scatter, sow and reap". Implementation of this formula of Gurudev is the background of this flourishing garden of righteousness which is visible in the form of Gayatri parivar.

Thanks GOD, Thanks Sadguru,

Shiv Sharma

Swastika = Pujya Gurudev

Swastika - A symbol of Auspicious Knowledge

=Pt. ShriRam Sharma Acharya

“Om Swasti N~indro Vradhashravaha, Swasti Naha Pusha Vishvavedaha | Swasti Nastakshryo~aristanemihi, Swasti No Brihaspatirdadhatu ’’//

This sacred hymn of the Yajur-veda is a swastivachana - a prayer, an ardent aspiration, for the highest good and well-being of all beings, of everything, of the whole universe. Heart-felt chanting of this hymn is an integral part of initiating every religious sacrament or important familial ceremony in the vedic cultural rituals. It conveys the core meaning hidden in the vedic symbol of swastika. The term swastika emanates from the Sanskrit word swasti = su (good) asti (being). As a symbol, swastika is a line-design invented by the vedic sages. Its specific geometry is believed to have some relation with certain natural energy fields. It is drawn as a cross with equal arms when all the arms are continued as far again at right angles clockwise.

The sublime effects, in terms of the cosmic energy currents superimposed in the unique pattern of swastika, correspond to what the swastika symbolizes -- auspiciousness, well-being.
The clockwise (dakshinavarta) direction is of significant importance, as it also happens to be the direction of movement (as we see it on the earth) of the sun, which rises in the east and sets in the west. The four sides of the swastika thus represent the four principal directions. The symbol of swastika is being used as a holy sign in India since the time of yore. Scriptural descriptions define it as a divine symbol that encompasses (in coded form) several important meanings and mysterious formulae or signs representing specific energy cycles in the universe.

The "Halayudh Kosha" regards it as prominent among the twenty-four symbols of significance in the Indian Culture and states -- Chaturvinshanti Chinhantargata Chinha Vishesha. The same scripture also refers to it as chatushpatha - four paths emerging symmetrically in four directions from a common origin. The seed-syllable (sounding like "gam" in the Vedic script) of the Ganapati Mantra resembles the swastika.

This seed syllable together with the four segments (chatushtaya) of the mantra seems to be encapsulated in the swastika symbol. In some scriptures, four divine powers governing the physical system of Nature are said to be subtly present around its four sides: Vradhdashrava Indra in the east, Brahaspati Indra in the south, Pusha-Vishwaveda Indra in the west and Arishtanemi Indra in the north. Scholars of vedic literature also interpret the swastika symbol as the coded design of the electromagnetic / magnetic energy fields around the solar systems nucleus. Valmikiya Ramayana cites the appearance of swastika symbol as that of the bluish line-design seen on the crest of the cobra - king of snakes.

This simile indicates a deeper meaning - conveying the importance of swastika in tantra as well. The matrikas - special sounds or packets of eternal sonic energy (Nada) indwelling the cosmos that were realized by the rishis in a state of trance - are of fundamental importance in the science of tantra and mantra. The signs (notations) representing the matrikas are said to be the origin of the syllables of the Vedic Sanskrit script and hence of all the (ancient) languages. Acharya Abhinav Gupt explains this in the "Tantraloka" as

Prathakprathaktattriyam Sukshmamityabhishabdyate | Sanjam Karomi Madhuram Vadayami Bruve Vacha? || The matrikas and (hence) the vowels and consonants were generated from the manifestation of the omnipresent, eternal sound (Nadabrahm). The different forms of ?voice? - namely the pashyanti (voice of the inner self) madhyama (mental voice or the voice that one hears while thinking) and baikhari (usual voice used in speech) - also originated from the same Nada; each of them was further divided into the perceivable and subtle forms. Thus the six-fold manifestation of the Nadabrahm came into existence.

The six line-segments of the swastika symbolize this occult knowledge. In this context, swastika is further regarded as a sign depicting the secret facets of the origin of Nature. The vocal sound (baikhari vani), as we perceive it, consists of both -- the vowels and the consonants. Of this, the vowels are fundamental; they exist as natural expressions of sound, namely the swaras; the consonants can?t be perceived without the suffix of swaras. There are six basic swaras of musical notes. These are like the six major components of the spectrum of light that is referred in the scriptures as - "Yadevatatmakam suryarashmiktwam", and the ensemble of these six suryarashmi (sunrays) is called "swastika". Apart from the scriptural descriptions, the archeological findings, especially inscriptions in the ancient caves indicate the popularity of swastika design in ancient times. The paintings and stone carvings found at Singhanpur area in Raigardh, Baniya Beri in Pachmari and several caves in the Chambal and Sagar-Bhopal regions are among the authentic proofs available today in this regard in India. Many of the designs depict both the dakshi񡶡rta (clockwise) and the vamavarta (counterclockwise) swastikas. Both the types are found engraved on the coins of the Age of Indus-civilization as well.

However, only the clockwise swastika, which we have referred so far, is found in the pictures or inscriptions showing signs of religious rituals; it is indeed this type - the (vedic) swastika that is used and worshipped in the Hindu religious sacraments. The counterclockwise swastika is supposed to be used in some tantrika practices; incidentally, the ?swastika? symbol adopted by the Nazis is also of counterclockwise type. As per renowned scholars like Prof. Maxmuller, this anti-clockwise design of swastika was also favored in some orthodox Christian churches and was popular several hundred years ago in England, and then in some varied forms in Denmark, Norway and Sweden. For example, the related symbol in Sweden had the arms of the counterclockwise swastika design expanded and connected to each other along a circular contour; which appears like a cross embedded in a circle. It should be noted that in this article the main focus of our discussion is only the vedic symbol (the clockwise swastika). Another scholar Mrs. Murray remarks in the volume entitled "Symbolism of the East and West" that the vedic symbols encompass deep and important meanings. It is mostly these symbols, which were propagated in different parts of the globe; some changes and diversions occurred and got adopted with the flow of time.

These variations are reflected in several symbols used in different religions of the world. Swastika is a vedic symbol which has acquired a rich global tradition and significance. According to Indian Philosophy, the four arms of swastika symbolize the four Vedas, four Varnas, four Ashrams, four Lokas and the four deities - Brahma, Vishnu, Mahesh (Shiva) and Ganesha. Eminent vedic scholar Pt. Ramchandra Shastri further cites that the design of swastika resembles a four-petalled lotus (chaturdala kamal) which symbolizes the abode of Lord Ganapati and is therefore worshiped in religious ceremonies and also enshrined at the places of worship. Several savants also regard swastika as the symbol of the Kaustubh Mani present on the chest of the embodied-manifestations of God Vishnu.

In Jainism, swastika is revered as the symbol associated with the seventh tirthankar Suparshvanath. The followers of Jain religion regard the four sides of the swastika as symbolizing the four possible places where one could be reborn or reside after death. These abodes are described as - the animal or plant kingdom, the earth, jivatma (soul in the subtle body that awaits rebirth) and the hell. Imprints of swastika are found inscribed in the Buddhist Monasteries as well. It can also be found in the houses of the Lamas and in some temples in Tibet. In the views of George Birdwood, the Buddhist symbol of the wheel (lifecycle), the cross of Greece, and the swastika, all symbolize the sun. He further refers swastika as among the most ancient symbols that contains sublime implications. Prof. Maxmuller is among the noted European scholars, who had studied Sanskrit language and the vedic literature and also written commentaries there on.

Commenting on the global propagation of the swastika symbol, he once wrote in a letter to Dr. Schloman indicating that -- this vedic symbol could be found in Rome, Milan, Pompia perhaps in almost every part of Italy, in some ancient cities of England, at several places in Hungary, Greece, China, and in many other parts of the world. He has also supported the views of E. Thomas, where the latter has described swastika as a symbol of the continuous motion of the sun (and the solar system). Prof. D. A. Mackenjee throws light on several other implications of this vedic symbol. His studies indicate that apart from being an important sign or code in the ancient Indian astrological and astronomical formulae, the swastika was also used as a symbol describing multiple meanings, such as -- the birth-cycle, a flying bird, and all-round progress. It was a useful sign in commercial records in the ancient times and a symbol of fire, electricity, lightening, water, magnet, etc.

Yet another western researcher opines that swastika, the symbol of auspiciousness and well-being, as designed by the Indian rishis (sages) of the Vedic Age, was well received and recognized by the different civilizations across the globe who adopted it in various forms of similar designs. He views that this symbol, likewise the other marks of the Vedic Culture, carries the spirit of enlightening thoughts and wisdom, the flow of which is eternal like that of the divine values of this culture. Many more aspects of knowledge, deeper meanings and philosophical teachings and feelings and effects might have been folded in the distinctive and comprehensive design of swastika. But at the core of it lies the spirit of auspiciousness and well-being of every individual, every family, society, nation, and the whole creation. It therefore continues to be of universal significance and reverence. What is required is that we grasp its implications and adapt them in all walks of life. Let the auspicious sentiments and teachings encoded in the swastika be expressed in our aspirations, thoughts and deeds. Let swastika not only be worshipped in our shrines, let it also be enshrined in our hearts and minds as the spirit and light of saintly sentiments, knowledge and wisdom.

Thanks GOD, Thanks Sadguru,

Shiv Sharma

Women : Status of High Esteem : Pujya Gurudev

Restore Women to their Rightful Status of High Esteem

=Pt.ShriRam Sharma Acharya

The Scripture says, "It is woman who creates man. The creative power of woman should be rightly understood." Man is born from womans womb. Mother is the childs first teacher. A drop of fathers semen is only the cause; the whole body and organs are formed by mothers blood. Childs body, mind and character are formulated according to the qualities, traits and character contained in her blood and her health, talents, trend of thinking and sentiments. If women remain unhealthy, uneducated, undeveloped, uncultured, dependent and pitiable, the children born of them will be afflicted with these flaws. Barren land cannot yield rich crop. If an orchard yielding good crop of fruits is to be made, it needs soil of good quality. If humanity wants to progress, it is essential to make women develop their talents and capabilities in physical, intellectual, social and economic fields. Only then can qualities like strength, competency, noble sense, virtue, greatness etc.

develop in society. Keeping women chained in backwardness is doing grievous harm to society. Society consists of two parts  men and women. Efforts are made for betterment, comfort and safety of man, but woman is lagging behind in every field. As a result, half of our nation, half of the society, half of the world, half of the family, half of the life force remains backward. If a cart is fitted with one bigger and one smaller wheel or one big and one small bullock are yoked together, they can't work properly. Our country, society and community cannot be deemed developed in the true sense, so long as women do not get the opportunity to develop their potential, intelligence and talents.
To-day mans distrust, restrictions, narrow mindedness, etc. toward women are very much visible. We distrust all women  be they our sisters, daughters, wives or mothers  and think that they would become profligate, if allowed to live unfettered natural lives. Under this false apprehension, all their simple natural human urges are suppressed and heavily fettered.

To view our own sisters and daughters as unworthy of trust is a much more heinous sin than distrusting our own self and our own soul. This degraded mentality is totally against the greatness and magnanimity inherent in the Indian culture.

Thanks God, Thanks Sadguru,

Shiv Sharma

Companions in Solitude - 2 and 3 : Pujya Gurudev

Companions in Solitude - 2:

My Solitary Himalayan Seclusion and Purpose of Tap Sadhana

The ordinary mica, when heated hundred times in fire, becomes Chandroday Ras, an invaluable Ayurvedic medicine. Only when purified on fire several times, the metals become valuable Bhasma, Rasayan etc. that provide cure and healing for serious diseases. Ordinary grains, pulses and vegetable in their raw states are tasteless, uneatable and indigestible. But when cooked on fire they become tasty and easily digestible. The soiled dirty clothes, when heated in the washerman?s boiler, are washed clean and spotless. The foods we take in are digested by the fire in the stomach (in the form of pancreatic secretions) and help produce blood, bones and marrow that build up and sustain our bodies. If the purification in fire or the process of heating is stopped, all the processes of nature will come to halt. All the functions of creation are going on only because of heating up of nature. The latent potential in the creations manifests itself in various forms of Tap like energy, valour, courage, enthusiasm, knowledge, science and so on.

Mother nourishes the embryo in the uterus by her body heat and gives birth to the baby. Whosoever endeav-oured to rise above the humdrum, lazy, indolent state had had to take up Tap. All the brave men and women who have left their imprint on the pages of history have had to undergo Tap in their own way. Similarly the chosen few from amongst the farmers, students, labourers, scientists, administrators, scholars, industrialists, and artisans who have made some great contribution in their respective fields could do so because of their extraordinary hard work, perseverance, devotion and Tap. Had they remained dull, lazy and inactive and indulged in ease, comfort, lavishness and merriment, they could never have reached the heights they attained by their tireless toil and perseverance. Of all the energies, spiritual energy is the purest and greatest. It also implies that wealth of spiritual enlightenment is superior to all the worldly wealth. Even with ordinary power of wealth, wisdom and might, people achieve enormous progress and happiness, but the achievements of those who have gained spiritual enlightenment are many times greater.

The difference between the worldly wealth and spiritual wealth is the same as between brass and gold or glass and gem. There are a lot of people who are rich, virtuous, powerful rulers, scholars and artists. But they cannot be compared to the great souls who not only elevated themselves but also contributed immensely for the betterment of the world through their spiritual attainments. In ancient times too, those who wanted their children to be endowed with virtuous qualities like hard work, perseverance, patience, peace, truthfulness, compassion and wisdom used to send them to the Gurukuls, (seats of learning under the guidance of Gurus) so that they could be well groomed to inculcate such virtues and be able to face the hardships, hard realities and challenges of life unflinchingly, confidently and boldly.

Companions in Solitude - 3

Whenever and wherever any great thing has been accomplished in this world, there was inevitably the power of penance behind it. Our country has been the land of gods and god-like humans. The land of Bharat was called Paradise on Earth. It was also in the forefront of humanity in terms of wealth, knowledge and valour. The credit for attaining this peak of progress is attributed to the unshakeable adherence to noble-aimed penance of its people of yore. The lazy, selfish, amorous, pompous and greedy people have always been looked down with contempt and considered inferior by the basic Indian culture. The greatness of the power of Tap was truly understood and imbibed throughout the golden ages of our history making them the torch-bearers of spiritual, ethical and moral values of humanity as also rich in worldly prosperity. If we go through the past history of Bharat i.e. India, it will become evident that the multifaceted progress of this land has been based on penance and its adoption. Lord Brahma, the creator of this universe, performed Upasana of Gayatri for hundred years, sitting on the lotus emerging out of the navel of Lord Vishnu, before embarking on his mission of creation. Manu, the ancient sage, who framed the ancient ethical and moral code of conduct for human society, was able to accomplish the great assignment only after performing penance along with his wife Shatroopa.

Lord Shankar is himself the embodiment of Tap. Shesh, symbolised as the Serpent, is carrying the weight of this earth on his head by the power of Tap. Saptarishis, the seven pre-eminent Rishis in ancient India, performed Tap of immense proportions, as the result of which they became immortal and are now shining in the sky as seven stars. Brahaspati, the guru of the gods and Shukracharya the guru of demons were able to guide and protect their pupils by the power of their tap. The superhuman capabilities of Vishwamitra, who brought into manifestation a new creation, and Vashishtha, who had been giving guidance to several generations of the kings of Raghu dynasty lay in Tap Sadhana. Once king Viswamitra, along with his troop of soldiers, visited Vashishtha in his hermitage in the forest. The latter instantly arranged a sumptuous fare befitting the guest and his entourage, despite there having been no visible materials or facilities for the purpose. Seeing this, Vishwamitra was awestruck. This was made possible through the miraculous powers of Kamdhenu cow kept by Rishi Vashishtha in his Ashram. Later, Vishwamitra invaded the Ashram of the Rishi to get hold of the divinely blessed cow but he was defeated by the unarmed Vashishtha again with the help of Kamdhenu. Vishwamitra then declared that a king?s formidable might is powerless before the power of Brahma tej of a Rishi and he renounced his kingdom and took to the path of tap for the rest of his life.

In order to rescue his forefathers condemned to hell and to quench the thirst of the parched land and thereby ensure the well being of the people, it became necessary for Bhagirath to bring Ganga from heaven to earth. This was not possible by any worldly efforts. So, intense penance was the only way. Moved by his hard painstaking and untiring penance holy Ganga agreed to come down to earth, for which Lord Shiva had to be persuaded to bear the enormous impact of torrential Ganga on his matted head. Only superhuman Tap could accomplish this descent of holy Ganga on Earth.

Thanks GOD,Thanks Sadguru,

Shiv Sharma

Companions in Solitude - 1: Pujya Gurudev

Companions in Solitude - 1:

My Solitary Himalayan Seclusion and Purpose of Tap Sadhana

Pt. ShriRam Sharma Acharya

(Poojya Gurudevs Travelogue of the Pilgrimage to the Himalayas - Continued] My Solitary Himalayan Seclusion and Purpose of Tap Sadhana ).

This pilgrimage travelogue marks a prominent milestone in Gurudevs long, incomparably stupendous creative endeavour. In 1958, during his one-year self-imposed seclusion (Agyatvas) in Uttrakhand Himalayas he contributed a series of articles for publication in Hindi monthly Akhand Jyoti, titled Sadhak ki Diary ke kuchh Prishtha (Some pages from the diary of a sadhak). Later these articles were compiled and published in book form as Sunsan ke sahchar (Companions in Solitude). It is said that words used to cascade effortlessly out of Gurudevs pen, instinct with matchless profundity, clarity and simplicity, directly inspired by Mother Saraswati, as a token of Her Grace upon this beloved child of Hers. From this book one can have a feel of his inimitable, moving, musical style of literary creativity.
Now that Akhand Jyoti (Hindi) is going to complete 68 years of its life, let us remember, with deep gratitude and thanksgiving the contribution, the Yug Rishi made through his magically facile pen towards inspiring, guiding and exhorting millions of way-lost souls to rise, awake and start on their pilgrimage towards the Indwelling Light and know their true identity as sons and daughters of Immortality (Amritasya Putrah). We hope the English version of this book, which is being brought to the readers of this magazine through this series of articles, will be equally inspiring, uplifting and illuminating for the environmentalists, the nature lovers and the spiritual seekers.

The power of Tap (penance) is immense. Tap means heat. So penance means heating up the self for purification. The greatest of all the powerful elements in this world have their roots in Tap or heat. Sun heats itself up. Thus it is the Lord of the solar system, providing life-energy to all beings. The heating up of the atmosphere in the hot summer results in benevolent rains that provide relief, happiness and prosperity. When gold is heated it becomes pure and bright, enhancing its value. All the metals coming out of the mines in the form of ores are impure mixture of dirt, dust and stones. But when melted by heat, the pure metal separates itself from dross and becomes valuable. The unbaked pots, utensils and toys made of unbaked clay get broken even when slightly hit. But when baked in kiln they become red and strong; and earthen bricks baked in kilns become strong like stones. The soft limestones become cement when processed by heat and the structures prepared with it last for long durations.

Thanks GOD, Thanks Sadguru,

Shiv Sharma

Ayurveda-IV = Pujya Gurudev

Your health - Guidelines from Ayurveda-IV

What should be our food? Healthy food is compared with nectar in the vedic scriptures. At the same time, the scriptures also alert us to be careful about the quality of food, which apart from the gross and subtle properties of the ingredients, also depends upon the way it is earned, prepared and eate Yoga Vashishtha.

Annaharartham Karma Kuryadanindyam, Kuryadaharam Prana Sandharnartham | Pranaha Sandharyastatva Jijnasanartham, Tatvam Jijnasya Yena Bhuryo Na Duhkham ||

 Meaning: Earn your food by proper (just and honest) means. Eat it with purity to sustain your vital energy (and body-force). Elevate your vital energy to be able to gain knowledge and attain vigorous potentials to get rid ot all infirmities and sorrows. We have discussed several aspects of eating habits as recommended by Ayurvedic scriptures in the last issue. Here we throw further light on healthy constituents of food.

According to Ayurveda, the food we eat is used in the production/strengthening of seven major components/elements (dhatus) in the body; at a gross level, these dhatus are  physiological fluids, blood, serum, flesh, bones, muscles and sperm/ovum.

Food is given prime importance here in prevention as well as in cure of diseases. It mentions a great deal on what kind of food should be taken for sustenance of a healthy body. As the levels of the three functional energies (vata, pitta and kaph or the tridosas) are regarded here to characterize ones natural constituent, the triplet of proper food, sound sleep and chastity are considered as the predominant factors in regulating the health of the mind-body system. Of these three, diet (food) is given maximum importance as it plays a direct role in the maintenance of the seven dhatus and in affecting the balance of the tridosas.

There is no constraint of diet imposed in the Allopathic methods of treatment, where medicines are given principal importance. But it is not so in the case of Ayurveda where, on the contrary, appropriately selected and controlled diet is an integral part of treatment so as to enhance vitality and regulate the medicinal effects in natural harmony with the entire system of the body and mind. Maharshi Charak, one of the founder experts of Ayurveda has elucidated six aspects, which should be considered in deciding what is worth eating and what is not in a given condition.

Matrakalakriya Bhumidehadosa Gunantaram | Prapya Tattaddhi Dashyante Tato Bhavastatha Thata | Tasmatsvabhavo Nirdistastatha Matradirashrayah | Tadapekshyobhayam Karm Prayojyam Siddhimicchata | Tadeva Hyapathyam Deshakala Sanyogaviryapramanati Yogadbhuyastarampathyam Sampadyate | Tatra Khalvimani Astavaharvidhivishesayatanani Bhavanti | Tadyathaprakatikarana Sanyogarashideshakalopayoga Sansthopayoktastemani Bhavanti|| =Charak Sutra

Meaning: Quantity (of food), time (at what time it is prepared or is being eaten), process (of its preparation), place (including soil, climate and surrounding conditions, etc) at which its raw constituents have grown, constitution (chemical, botanical, properties, etc), defects (subtle and gross defects, unnatural effects or impurities, if any)  are the principal factors responsible for the making a food pathya (worth eating, healthy) or apathya (not worth eating, harmful). The unhealthy nature or flaw in any one or more of these could convert a generally edible food into non-edible or apathya. Charak further enjoins that some substances are naturally non-edible; they should never be used in food. Even the medicinal plants, vegetables and grains should be taken only in proper mode while taking into account the above aspects. 

Eating Process: The "Charak Sanhita" describes eight principal factors associated with the process of eating. These are collectively termed as  astavidh ahara vidhi vishesayatan. These are supplementary to each other and comprehensively represent the process of eating. Each of them contributes to healthy or negative effects of the food being eaten. These are:
(i) natural quality of food;
(ii) method of preparation of food (who prepares the food, how and where  all are part of this important factor; whereas, for most of us only the taste matters),
(iii) combination (of various components or constituents of the food);
(iv) amount or quantity of food;
(v) place (at which the food-ingredients are grown; where it is prepared and being eaten)  the seasonal effects are also included here;
(vi) time (of preparation and consumption of food);
(vii) the mode of eating;
(viii) the physical and mental state of the person who is eating it. The importance of above factors is justified scientifically. For example, it is well known that which food will be digestible in which season and in what quantity etc, depends upon the basic properties of the raw substances in it, the method of preparation (e.g., mixing some other substances increases or negates some of its qualities; or steam-cooking would be healthier than frying, etc) and upon the metabolic fitness of the person who eats it. That metabolic system is highly sensitive to mental condition is also confirmed in many clinical trials the world over. Apart from these, the "Charak Sanhita" also takes into account the subtler aspects  e.g. the sanskaras of the food (this includes the manner in which it is obtained/purchased, the way the money/resources used in getting or preparing it are earned, etc) and the sanskaras (intrinsic tendencies) of the person who prepares the food, etc.....
Types of Food: Acharya Sushrut has described the major categories (from medical point of view) of food under the heading "dwadashashan vicara" in the following shloka:
Ata urdhwam Dwadashashan, Praticaran Vakshayamah | Tatra Shitosna Snigdha Ruksha, Dravshuskaika Kalika Dwikalika Ausadhiyukta Matrahina Dosa Prashamana Vatyarthah || This shloka implies twelve different types of food in terms of their gross basic properties and also conveys what type is good under what natural conditions. Let us look at these properties and the conditions  in terms of the prominent natural constitution or tridosa-level and/or diseases caused by the imbalance in the tridosa  under which they are prescribed.
1. Shita (Cold): This type of food (which has a cooling tendency) is advised for those suffering from acidity, heat or plethora. It is also advised for those weakened by excessive sexual indulgence, or due to some toxic effect.
2. Usna (Warm): It is recommended for those suffering from the diseases or problems of excess of vata or kaph dosas. The food intake (in small quantity) after total stomach cleansing, fasting, etc, should also be of this category.
3. Snigdha (Smooth or Naturally Oily): This type of food is suitable (in appropriate quantity) to suppress the dosa of vata. Those used to physical labor or substantial physical exercises also benefit from such food. It is also remedial against dry-skin, bony, thin or weak body.
4. Ruksa (Rugged & Arid): It helps controlling the dosa of kaph. Those having fatty body or oily skin should also use this type of food.
5. Drava (Liquid or Watery): The diet of those suffering from dryness inside the body (which may lead to boils, peptic ulcer, or ligament problems, etc) should consist of this type in substantial proportions. .
6. Shuska (Dry): Those suffering from leprosy, prameha (excretion of sperm and several vital hormones with the urine), erysipelas or wounds should be given dry food.
7. Eka-Kalika (One-timely): Those suffering from loss of appetite or weak digestive system should take food only once a day to help normalization of the appetite and metabolic disorders.
8. Dwikalika (Two-timely): In normal course, healthy people should take proper meals only twice a day.
9. Ausadhi-Yukta (Medicinal): Those who cannot take medicines orally may be given these mixed in appropriate food. Sometimes, specific medicinal plants or herbs are also advised as essential ingredient of the regimen in specific diseases.
10. Matrahina (Light): Those having liver problem, suffering from fever or having loss of appetite due to some other disease(s), should take light and easily digestible food. (This may be dry or liquid, warm or cold type, as per the nature of the ailment and natural tendency in terms of the level of tridosa).
11. Prashamanakaraka (Tridosa-Controller): For healthy as well as diseased persons, the choice of food should be according to the season and the level of dosas. For example, warm and sour and sweet food helps suppressing the vata dosa in rainy season.
12. Vatti Prayojaka (Naturally Soothing): For healthy persons, nourishing food is that which helps maintaining and strengthening the vital elements and stamina and which increases resistance against diseases.
Apathya (unsuitable) Food: This category of food corresponds to what either causes some ailment or disorder of some kind or aggravates or prolongs an existing disease or weakness. The founders of Ayurveda had affirmed food as the essential source of sustenance and strengthening of health. However, they had also alerted that "what one eats and how?"  could be the major factor for or cause of illness; it could even prove to be toxic. In fact, the same type of food could have contrary effects, though invisible, under different circumstance or for different persons; most important is  what kinds of guidelines one follows in the selection and preparation of food and in his eating habits. According to the following shloka appearing at "Sutra Sthan" in Chark Sanhita, the food or medicine, which might suppress an ailment or temporarily control the imbalance of the dosas but does not uproot or eliminate them completely  is also apathya (unsuitable and harmful). Yatkincitaddosamasadya, Na Nirharati Kayatah | Aharajatam Tatsarvamahitayopapadyate || We give below excerpts of what the Charak Sanhita describes as unsuitability of different types of foods or medicines under different circumstances:
Non-compatibility w. r. t. Place: Rugged or arid food and herbs are harmful or unsuitable in a wild land or in a desert, while cold and greasy-smooth, oily or fatty substances or preparations (including medicines) are bad for health (or have negative effects) in a wet (highly humid) or swampy area.
Non-compatibility w. r. t. Season: Cold eatables and drinks and foods having chilling tendency are avoidable in winter; whereas the use of hot and spicy foods and substances having tendency to increase body-heat should be avoided during summer and spring. Non-compatibility w. r. t. Appetite: Eating without having proper appetite is harmful. Similarly, not eating nourishing food in appropriate quantity even while feeling hungry is also harmful to health and has negative effect on appetite and metabolism.
Non-compatibility w. r. t. Combination: Eating a combination of ghee (clarified butter) and honey in equal proportion causes severe toxic effect (while individually each has important nourishing and medicinal effects if taken in appropriate quantity with respect to other factors). Similar is the case with several other non-compatible combinations.
Non-compatibility w. r. t. Bodys Adaptability: If ones body has got accustomed to acrid, spicy and hot (in tendency) foods then sweet and cold (in tendency) foods would be generally unsuitable to his bodys adaptability.
Non-compatibility w. r. t. Tridosas: The food or medicine, that might have properties similar to those inducing the tendencies of any of the three dosas (vata, pitta and kaph) but, that causes contrary effects because of disharmony (with ones natural constitution, habits and physical or mental work pattern) in practice is said to be non-compatible w.r.t. the tridosas. Non-compatibility w. r. t. Utensils: Boiling milk in pure copper pot makes it poisonous in its effects. These or some other types of metallic utensils are highly unsuitable for cooking meals; while several types of substances are unsuitable for preparation of chilled drinks, desserts, etc.
Non-compatibility w. r. t. Eating Habits: Eating hot (in tendency) food with cold (in tendency) substances or vice-versa, simultaneously or without substantial time gap causes harmful effects.
Non-compatibility w. r. t. Digestive System: Giving laxatives or strong medicines or foods to someone having a delicate digestive system or intra-body structure is harmful. Non-compatibility w. r. t. Sleeping Habits: Food or medicine which intensifies kaph tendency is not suitable for people who are generally slow and sluggard in their routine or who sleep heavily; it further induces lethargy or drowsiness.
Non-compatibility w. r. t. Routine: Eating without proper excretion of urine and stools is harmful. Those desirous of good natural health should never eat food without really feeling hungry.
Non-compatibility w. r. t. Sequence of Eatables: Having water, cooling food or any medicines after drinking or eating smooth oily stuff causes negative effects. (One might even vomit instantly or have sour throat in such cases.)
Non-compatibility w. r. t. Cooking: Eating half-cooked or overcooked or over-fried food is unhealthy. Similar is the case with food cooked using polluting fuel.
Non-compatibility w. r. t. Composition: Drinking any preparation of mixing acidic substances (including fruits) with milk is harmful for health. Curd (unless well set and fresh) and desserts prepared with fruits kept in milk for some time  are also prohibited in Ayurveda.
The Twelve Categories of Nourishing Eatables: Charak Sanhita (likewise some other Ayurvedic scriptures) discusses a great deal about the impact of food on physical, mental and spiritual health. It broadly classifies the nourishing substances into twelve categories as highlighted in the following shloka. This description is based on the common crops and vegetation available in ancient times. What other cereals, plants etc are available today could also be added into the corresponding categories.
Shukadhanyam Shamidhanyam Samatitam Prashasyate | Puranam Prayasho Ruksham Prayenabhinavam Guru || Yadyadagacchati Kshipram Tattallaghutaram Smatam| Puranamam Sanklistam Krimivyalahimatapaih|| Adeshakalajam Klinnam Yatsyatphalamasadhu Tat || As per this shloka, the twelve categories of nourishing eatables are identified as  shuka: grains (cereals, e.g. barley, maze, wheat, rice, etc); shami: grains (all kinds of pulses and grams); shakas: (all fresh vegetables; fruits; greens - fresh, naturally green substances that contain chlorophyll), Ambu: (watery substances); Goras: (cow-milk and its pure, fresh products); Ikshu: (sugar cane and its fresh products); Krattana: (food cooked  on fire  from cereals, pulses and vegetables); Yaugika: (all kinds of nourishing minerals and compounds). Alcoholic substances (wine etc) and animal-based foods (including meat, fish, etc) are prohibited in Ayurveda primarily on the grounds of their negative impact on spiritual health and subtle mental tendencies. We shall discuss each of the twelve categories in detail in the next issue so as to provide useful guidance to the readers on  "what to eat and how to eat?" in todays circumstances. (To be continued)

Thanks GOD, Thanks Sadguru,

Shiv Sharma

Power and Progress = Pujya Gurudev

Importance of Good Literature for Enlightened Power and Progress

=Pt.ShriRam Sharma Acharya

“The urge of human self to evolve in consciousness is a natural expression of its spiritual nature. Evolution is the fundamental and eternal objective of the jivatma.”

 (the soul manifested in the individual self).

This is what drives one towards progress. We may differ in regard to the true meaning of progress or the ideal path to be followed, but it is true that each one of us always wants to change, to ascend in the scale of consciousness.

The thinkers and sages of all ages have affirmed that there is no place for weak, inactive creatures in this world. Nature also favors the survival of the fittest. Only the courageous and capable ones succeed in the stiff and stormy struggle of life. Power, energy and strength is essential, in some form or the other, for the sustenance of life. The Shastras elucidate this fact as.......  Ya Vibharti Jagatsarvamishwareccha Hyalaukiki | Saiva Dharmo Hi Subhage! Neha Kashcan Sanshaya: | Yogyata Vacchinna Dharmina: Shaktireva Dharmah || Meaning: God has manifested this world through HIS supernatural power. It is also the duty of a human being (the crown prince of that Almighty) to enhance his abilities and attain greater strength. By "power" is meant here the zeal, vibrancy and willpower for ascent and success in life//

As such, possession of wealth, physical might, human or other resources, etc also make one powerful in the worldly sense. However, if we look at the glorious lives of great personalities, we find that presence of these resources is not necessary for samunnati (enlightened progress). Gautam The Buddha became truly powerful after renouncing all his royal comforts, prosperity and princely powers.
The power of enlightenment that he accessed on attaining Buddhahood proved to be immeasurably superior to that of thousands of emperors and the rich and the mighty across the world. Even the ever-victorious Emperor Ashoka had to dedicate himself, his children, along with the resources of his empire for the spread of The Buddhas message of Enlightenment and compassion. Mahatma Gandhi did not have anything that could be materialistically significant.

He was even weak physically. But, this lean and thin man of 96 pounds shook the foundations of the grand British Empire, which at that time was the unchallenged superpower from one end of the globe to the other.These immortal examples illustrate that there is some other ’supreme’ power, which supersedes and controls all the worldly powers. The preeminent power bestowed upon human beings is that of thoughts. The power of thoughts shapes the external as well as the internal realms of personality and drives our life accordingly. It is the flow of one’s thoughts that generates and propels the triple currents of his qualities, nature and actions.

If one wants to become different from what the nature of his thought is, he will not succeed. In fact, it is the flow of decisive thoughts that generates the constructive power to enable corresponding actions of the body. For example, whatever be one’s end-goal, unless there is the willpower-charged thought of becoming healthy and physically fit, he would not be inspired to carry out the laborious physical exercises and devote the necessary time and efforts in adhering to a balanced diet.
The energy of his powerful thoughts about satyagrah had motivated Mahatma Gandhi to launch in right earnest the non-violent freedom struggle. The irresistible thought waves generated by his self-less, devoted endeavors thereafter had gradually inspired the whole nation to participate in this noble movement and make it a unique success. The force of focused thoughts is certainly mightier than everything else. In the views of the great philosopher Emerson Spiritual power is superior to the materialistic or physical powers; (therefore) thoughts rule over our world.

Our thoughts are the architects of our future. Righteous thoughts and their concordant actions always bring good results. The eminent sages and thinkers of all ages have stressed and also demonstrated that thoughts are the source of immense power. Refinement and focused orientation of thoughts is the foremost requirement of higher-level accomplishments. We should give greatest importance to thoughts, as our thoughts shape our lives.

The predominant role the power of thoughts plays in the materialistic, intellectual and spiritual evolution of human life is self-evident. However, we should not forget that the principal cause of one’s perversion, decline and fall also happens to be his thoughts. Evil, immoral, heinous thoughts lead to depraved, sinful actions. Because of his wrong thinking one drains out all his powers and talents or wastes them in evil activities. Therefore, we need the power of elevated, enlightened, discerning thoughts for awakening and rising. Good literature is a rich source of good thoughts.
As we all know, literature plays a crucial role in setting the trends of rise or fall in human society. Concurrent literature is said to be the mirror of the psychological state of a society at a given time. In other words, the collective thoughts and hence the inclinations, nature and character of a society are reflected in its literature. The first step towards individual as well as collective growth in the brighter direction is certainly achieved if the literature that inspires prudent, progressive and illuminating thoughts is available to and extensively accessed by the people. By good literature we mean the writings or collection of thoughts, reading or hearing of which can inspire inculcation of virtuous tendencies; which can improve one’s character.

We need literature that has a purifying impact on the inner cores of our emotions for cultivating noble values and thus creation of a dignified life. School or college books, cultural plays, devotional songs and poems and the scriptures propagating religious traditions alone are not sufficient for this purpose. What we require is a lively literature that is scientific and rational in its approach, that inspires moral and ethical values which bring about a positive transformation of people’s attitudes and presents prudent solutions to the multidimensional problems of human life.
A thoughtful person would hesitate in calling it good literature if a literary work is unable to awaken refined interest, positive thoughts, or if it can’t satisfy our inner emotional, mental and spiritual aspirations.
The literature, which cannot generate creativity, awakening and zeal in individuals and the society, is nothing more than a mere intellectual or linguistic exercise. By good literature is meant the literature, which can produce the strength, courage and determination that enable us to face and overcome the adversities with steadfastness, boldness and farsightedness. Good literature is that which bestows the inner self of the reader (or listener) with wisdom and enlightenment and fills it with spiritual fragrance. History is replete with examples of how an erotic, perverting and valueless literature could degenerate and destroy the vision and strength of individuals, societies and nations and put them into the abysmal tunnel of darkness and downfall.

Today again, we can see it happening around us. Be it in the name of modernity, entertainment or because of crass sensuality and base commercial motives, propagation of literature and related arts and culture pertaining to vulgar, erogenous inclinations, valueless luxuries and immoral activities appear to have flooded all facets of our personal and social life.

It is frightening to imagine the ultimate end-result of this cultural corruption and declining trajectory of the average individual and the society as a whole. It is high time the savants and awakened minds do something constructive to protect our present and future generations from the dreaded octopus of debased and misleading literature and arts and culture. Search, review, creation and dissemination of good literature and initiation of thought-revolution thereby have become the dire needs of the day.
It is all the more vital in the present times when we hardly find the saints, seers and reformers who, because of the strength of their spiritual thoughts and high character, could provide the necessary support and guiding light to the society. Good literature and artistic and cultural works derived from the lives, thoughts and works of the visionaries and great personalities could spark the revolutionary change in peoples thinking if propagated in the right spirit. Research on the messages of divine-cultural scriptures and spiritual literature and their presentation in new scientific light should also be attempted to revive and reinvigorate our value system.

Each one of us who cares for preservation of noble human values and happy future of the world, will have to start this transformative process within himself / herself. Study of good literature and orientation of our thoughts and aspirations in that direction should be an integral part of our daily routine. Highlighting the necessity of good literature, Sysaro has mentioned at one place  "Reading (good) literature is a source of (mental) nourishment for the youth and entertainment and happiness for the old; it opens up the doors of hope and gives patience and courage in moments of difficulty. Literature keeps one hearty inside ones home and humble outside".

All the literary works that help refinement of thoughts and emotions; that present prudent analysis of the facts and provide farsighted directions, should be brought under the category of good literature. Just reading the printed words or cramming them is not what corresponds to the study of (good) literature. Howsoever-small portion of it we take up, reading it, understanding its implications, contemplating over its teachings or guidance and adopting it in our behavior and conduct is what completes the study of good literature. Once we develop this habit, good literature will indeed provide us the guidance, intimate support and inspiring light like a divine mentor.
It should be noted that it is not the high literary standard of the language or intellectual complexity, which counts here. Rather, it is the universality, relevance, virtuous level and emotional and mental impact of the teachings and their implications, which matter in such literature. Let us consider the "Ramacharitmanas", for instance.

It describes the divine odyssey of Lord Ram in a simple, folk language in a narrative style. However, so spontaneous and intensive is its effect on those who read or listen to it with serenity, that, even in moments of great dilemma, doubt or influence of accumulated evil tendencies, they experience instant guidance and mental purification from whatever page they read from. If we could set such an intimate linkage of our mind and heart with an inspiring literature, nothing can stop the empowerment of our thoughts and inculcation of inner strength and righteous intellect thereby.
We ought to be ever mindful to enhance the purity and power of our thoughts for the dual purpose of  protection from untoward diversions, attractions and confusions of mind and for dignified growth towards the path of mental and spiritual evolution. Sadhana (devout endeavor) and not sadhana (resources) is required here.

Good literature holds the key to our real empowerment and progress. The roots of our talents, our strength, our morality, our majesty, our divinity are hidden here. These could be nurtured by enlightened thoughts emerging from our sadhana of the study of good literature.
Thanks GOD,Thanks Sadguru,

Shiv Sharma