unconscious mind = Pujya Gurudev

Do you understand the language of your unconscious mind ?

=Pt.ShriRam Sharma Acharya

The growth of knowledge gained by the human society in this age of information explosion is truly remarkable. What has been achieved in the 20th century alone is more than what was acquired during the past 5000 years of human civilization. Modern Science claims to have deciphered the secrets of Nature.
This does sound credible, looking at the way science and technology have enabled todays man to use the hidden resources and powers of Nature to bestow enormous comforts on human life. However, the complexities of life, its deep roots and eternal linkage with Nature yet remain far beyond the reach of human intellect.
The ocean of knowledge traversed by modern age largely pertains to matter-based sentient world. The secrets of the inner world of life are yet to be uncovered. It is amazing that todays man, despite knowing so much about the world around him, knows so little about his own self! The more one tries to know the subtle world, the more enigmatic and mysterious it becomes. Let us take the case of human mind alone. What is it? What is it made up of ? How does it function? How and why it thinks and feels the way it does? All this remains a mystery and a paradox. "How the other creatures communicate?", and "How do they express their needs?", etc, has been studied to a large extent. But, it remains to be known how the human mind communicates within its silent world?

Research on human mind so far is mainly focused on the conscious mind and brain functions. While a lot more is still required to be known on these aspects, the inner cores of the unconscious mind appear to be unknowable. Peoples conceptions of the unconscious mind are usually based on sheer imagination, illusions, or guesswork. However, it appears to be a common belief that the unconscious mind expresses itself via the language of dreams. But, we have no sound scientific basis to answer what are dreams? What is their genesis and nature?

The enormous live examples of momentous guidelines revealed through dreams, which pose Natures challenge before us, the intelligent beings. The language of the unconscious mind and the world of dreams is as interesting and hypnotizing, as are its complexities and mysteries. A large number of erudite psychologists opine that as the complications of human life cannot be resolved without experiencing its multiple dimensions in the worldly context, the same way, it would be necessary to experience the reflections of the unconscious mind before attempting an analysis of dreams.
The savants of yore seem to have a good hold on this rather occult field of knowledge. Study of dreams was an established discipline of research and practical application in the ancient times.

Scriptures mention of many instances when the seers and sages had made trend-setting predictions and given guidance based on the analysis of dreams.
The rishis had acquired clear visions of the past, present, and future through the mirror of dreams. Understanding of the language of dreams was also popular in the ancient times as a therapy. The impact of the unconscious mind in unfolding secret knowledge via the medium of dreams has been accepted in the modern times too. Significant scientific discoveries of this age also materialized through the inspirations, clues, ideas, or implications, received in the dreams: Neils Bohr was awarded the Nobel Prize for his discovery of electronic orbits within an atom.

This knowledge is the basis of the 20th century developments in Atomic Physics and also provided a breakthrough for making hydrogen bomb. It is amazing to note that Bohr was revealed the clue of this momentous theory in a dream, which he saw in 1919. Neilss mind was engrossed in investigating the atomic structures and properties those days when he once dreamt that he was standing right inside the corona of the Sun surrounded by boiling gases and vapors; and many planets were orbiting around him. He also saw that all these planets and stars were tied by thin threads.
They cooled down and congregated at a common center; but were soon dispersed due to an explosion and then started rotating in different orbits around this center. This dream gave the much sought-for hint to Bohr to visualize the nucleus of an atom and the orbits of its particles moving around this core. Elias Harve of France had designed the first model of a sewing machine. Everything was working fine except that he could not think about how to put thread in the needle to facilitate continuous stitching by this machine.

Despite various trials he could not find any solution for many days. One night he slept while thinking about the problem. When he was fast asleep, he dreamt that he had been surrounded by a group of barbarous tribes. He saw that these hunters were trying to kill him by the sharp daggers in their hands. Suddenly he noticed that there was a fine hole in the daggers sharp tip through which a piece of cloth (a flag) was hanging. The dream ended abruptly here but its memory remained fresh in Harves mind when he woke up in the morning.

The picture of the hole in the draggers tip seen in the dream became clearer in his mind and sparked off the idea of making a sharp hole at the tip of the needle for the purpose of threading. This is how a dream led to a great invention of the modern era. Interestingly, the method of large-scale production of bullets was also learnt through a dream. Until about two centuries ago, lead balls were used in the pull and press type guns.

These types of guns may now be seen in some backward villages, where people use them to scare away the wild animals. These guns were used in the battlefield those days. Production of the bullets was a tedious task as these were prepared by stretching lead wires or cutting lead sheets and then shaping them round. James Watt found this process too cumbersome and crude but he had no alternate solutions. His scientific instinct began searching for easier mechanisms. One of these days he dreamt that he had been blown away by stormy winds. Suddenly it started pouring.
He was amazed to see (in the dream) that instead of water or snow this was a rain of tiny balls of lead. It clicked to him in his dream state that this was the alternative improved method of making bullets. He woke up the next moment but the clues provided by the dream were not clear to him. He had written at one plac. "I saw the same dream for four nights in a sequel. It forced me to think and decode the message conveyed by it - blow of wind, rains (stream of water) and lead balls! One idea flashed that all this is an indication of blowing the drops of melted lead in water with the help speedy winds!" The above idea materialized soon thereafter, when James Watt experimented near a water pond. Unlike today, there were no well-equipped laboratories for scientific experiments in those times. James was looking for a pool of water near a huge tree or wall.

He found a pond right behind a church. The place was breezy too. He got the permission to climb up the wall. From there he showered the droplets of molten lead into the pond. To his surprise, these droplets of molten lead were getting converted into tiny solid balls in the pond. These were indeed the bullets he saw in the dream. Rene Descartes is honored as a great mathematician and philosopher who laid the foundation of several major principles of mathematics and hence of modern science. His invaluable contributions can be attributed to the three history making dreams, which he saw on the 10th November 1619 at around 3 a.m. in the early hours of dawn. Descartes was puzzled those days by the complexities of his own life.
The compulsions and attractions on the personal, social and religious fronts on the one hand, and the adversities of circumstances on the other, had put him in a great dilemma and he was unable to decide which way to go? What best to do? He slept with these questions in mind that night when he saw three dreams in a sequel. The first two offered some practical solutions to his family problems. The third one was indeed enlightening.

He was given a clear direction and moral strength in this dream to devote his life to the evolution and expansion of mathematical knowledge. Descartes had dedicated his intellectual potentials and acumen for the noble cause vouchsafed to him in the dream. Thereby he had propagated a new line of thought, which was scientifically explicable and sound in reasoning. He had also incorporated the deeper elements of knowledge from religious philosophy. It is indeed remarkable to note that the basic philosophy of life and principles of knowledge, which have influenced the western society since past three hundred years, were inspired by Descartes unique dream. Renowned philosopher of mathematics, Henry Feihar had compiled the views and experiences of about sixty-nine mathematics scholars. Remarkably, he found that 61 of them had resolved difficult problems in mathematics, or had proved abstract propositions, with the help of the clues provided in the dreams. The reach of human mind is indeed infinite. Its potentials could be limitless. However, it is unfortunate that most of us know the least about this nearest companion.
Our attentions and efforts remain directed externally in the outer superficial aspect of life. We hardly find time to focus on this inner reflection of our own self. If we ever realize its subtler existence the unconscious mind, its miraculous powers would not remain esoteric for too long.

The collective expansion of human minds is as naturally associated with the supreme consciousness as the energy cycle of the living body is with the sunlight. Elucidation of the hidden facets of mind expressed in the language of dreams could therefore open up a limitless source of enlightenment.

Thanks GOD,Thanks Sadguru,

Shiv Sharma

Manishi = Pujya Gurudev

My Role as a Manishi

=Pt.Shri Ram Sharma Acharya

The new era will dawn by refinement of thoughts and emotions. If there has to be any revolution it will not be through shedding blood but by eliminating the base instincts and thoughts embedded in the human psyche and their substitution by refined, noble and uplifting thoughts and feelings. A man is elevated with the help of his inner power. It is true that the atmosphere purified by tapascarya and endurance, education, proximity and guidance of noble persons also play very important roles. It has been observed that even most ordinary and least competent persons act heroically and accomplish tasks which are otherwise impossible for them to do, if they identify themselves with the irresistible and allrconquering force of a great and noble ideal, inspired by the Time Spirit (Mahakal), which has fired the imagination, mind and the heart of society at a particular time. In the ancient times Manisis and Munis (spiritually evolved thinkers and saints) used to play this role. They used to remain absorbed in Yugrsadhana and through the effective medium of pen and speech they used to sublimate and inspire the thoughts of the people.

Such sadhaks created several elevated persons, awakened their dormant powers, moulded them in the right direction and brought about salutary and revolutionary changes in the society. Although such persons were apparently like ordinary people, they were highly superior in terms of elevation of soul, illumined intelligence, refined emotions and dedication to higher ideals. It is wellr known that Munis and risis have been regarded as two types of geniuses in the spiritual field. Risis were those who were engaged in tapascarya and conducted spiritual research and thereby guided the common masses. Those who focused on progressive refinement and sharpening of human mind and intellect by their thinking, contemplation and intensive study were known as Munis. One was a symbol of piety (risis) and the other of brilliance (Munis). Both of them had to do intensive tapascarya and sadhana to become extremely refined so that by making themselves spiritually powerful and expansive they could completely change the trend of the minds and hearts of the people. While Munis are at liberty to use physical resources and means, the same is not necessary for risis who can also work in the astral form and exert their energies from there to surcharge the atmosphere with noble sanskars.

Ordinarily, by Manisis people understand a great man, Mahapragya r whose mind is under his control, who is not guided by the impulses of his mind but guides it. Such a person is known as Manisi and his pragya (divine intellect and intuition) as Manisa (spiritual wisdom). It is stated in the scriptures, manisa asti yesam te manisi na. But side by side it has also been stated, Manisi nastu bhavanti, pavnana na bhavanti, which means that there are so many Manisis who are very sharp of intellect but it is not necessary that they may be holy or pious also. One may be intelligent but it is a different thing to be not only intelligent but also have a pious and pure inner consciousness.

Today a large number of editors, intellectuals, writers, investigators, and scientists are scattered throughout the country but they are not Manisis. Why? Because they have not performed tapascarya to acquire piety by inner purification. There is no dearth of books, literature etc. these days. Looking to the plethora of newspapers, magazines, journals etc., which are being published these days, it would appear as if the number of Manisis and, their readers have increased manifold. Why then are these publications not having healthy impact on the minds of their readers? The reason can obviously be found in the aforesaid dictum pavnana na bhavanti. If literature of high standards had been written and published to uplift and refine thoughts and feelings one would not have found so much perversion and chaos in the society.

The right solution to the dayrtorday problems lies in the hands of Yugr Manisis. As I have stated earlier, the new era will dawn by refinement of thoughts and emotions. If there has to be any revolution it will not be through shedding blood but by eliminating the base instincts and thoughts embedded in the human psyche and their substitution by refined, noble and uplifting thoughts and feelings. If a new society of a nobler and higher order is to be formed it will be possible only by the implanting of righteous thoughts and feelings. The sorcalled intelligentsia is responsible for making the present society utterly debased. The intelligentsia has played a prominent role in creating hatred, riots, illrwill, racialism and extensive human bloodshed. Had they followed the righteous path, had their hearts been pure, had they been purified by tapascarya, they would have created a constructive flow of scientific achievements and had written highrquality inspiring literature.

 When Hitler intended to give material shape to Nietzsche’s theory of dictatorship he, first of all, turned the minds of the people of the entire nation towards it. The teachers and scientists became fanatic supporters of Nazism and this negative ideology of ’Mein Kemph’ was propagated through the curricula and newspapers of the country. The entire nation became a victim of this fanaticism and this frenzy of racial superiority resulted not only in widespread human destruction but ultimately ruined the country itself. If this Manisa had been turned in the right direction, it would have helped Germany in attaining unheard of prosperity and allrround progress. Karl Marx, who was economically indigent throughout his life, propounded an economic theory that revolutionized the whole society. The castles of capitalism were demolished and death knell of imperialism was sounded in almost tworthirds of the entire world. His book Das Kapital inaugurated the beginning of a new era in which the rights of the workers were recognized and a new chapter of equitable distribution of money and materials was opened.

Millions of people thus got an opportunity to lead a happy life of selfrreliance. Had the ideology of Rousseau not so widely influenced the masses, the philosophy of universal franchise and majority rule would not have gained ground and the rule of "might is right" would have continued unchecked. The supremacy of crude Jagirdars and rulers would have still continued according to the tradition of inheritance. Thus, it is due to the revolution inspired by Manisa that colonizers were swept away and colonial rule was abolished. In this context, I have always been referring to the name of Lady Hariot Stow, along with those of Lincoln and Luther King, whose writings helped the black people in freeing themselves from the clutches of slavery .Obviously this was the role played by Yugr Manisa. The revolution brought about by the insights of Buddha was based on wisdom, farsightedness and morality .

The hurricane of the movement for independence raised by Gandhi, Patel and Nehru was the indirect result of the Manisa which had by its tremendous force metamorphosed the era. Not all these great persons had written volumes of thoughtrprovoking literature. What they achieved was possible only when they played the role of Munis, awakened their dormant inner energies and created so much power in their thoughts and feelings that the whole atmosphere was surcharged with a great ideal. Circumstances are also quite disconcerting these days.

To save humanity, which is swinging, pendulumrlike, between prosperity and total destruction, it is necessary to undertake the Herculean labour to fathom the deepest depths of perennial values to rerestablish supremacy of human dignity and spiritual wisdom. It is erroneous to think that material resources will be able to accomplish this work. Spirituality alone can flush out inner perversions. I have made Manisa alone the medium to instil piety and brilliance in human beings and have visualized the dream of a golden future.

To give proper direction to human thinking, I have given priority in my future programme to the creation of an irresistible current of noble thoughts that would instantly wash away all the impurities and evil tendencies entrenched in the collective human psyche. Viciousness has overpowered the minds of the people these days. To change this atmosphere such awakened persons are needed who could play the roles of Munis and risis like Vyas, Buddha, Gandhi, Karl Marx, Martin Luther, Aurobindo, Maharshi Raman; and fulfill the aim of Vicar Kranti (revolution in thought) through direct or indirect efforts. This is possible only by mighty inner tapascaryarsadhana whose visible manifestation will be the energy of Yugr Manisa which by its power would write literature of highest standard capable of transforming the present era. It is my moral duty to continue working towards the fulfillment of the pledge which I had taken forty seven years back (around 1938) to disseminate the insights revealed to me through the medium of Akhand Jyoti. While indirectly playing the role of a Yugrrisi, it was in my mind to prepare facilities for authentic research in regard to integration of science and spirituality, which is convincing on the basis of logic, facts and scientifically verified results.

How research work should be conducted in respect of investigations into deeper realms of SoulrSpirit? What is the scientific basis of sadhana and upasana? How could mental faculties be trained and developed by sadhana? How could medical science of the ancient risis (Ayurveda) be revived for restoration and maintenance of physical and mental health? How does the power of sound produced by uttering Gayatri mantra and the energy produced by the fire of yagya make a person pious and powerful and how is his body energized with liferforce to make him capable of struggling against adverse circumstances? How could humanity be benefited in the present times by conducting fresh researches and experiments in matters relating to astronomical science? I have given new forms to such aspects of research, which are being conducted here according to the Atharva Vediya risi traditions. I have made a beginning and created a model as a guideline for the intelligentsia. I will go on encouraging and guiding all these efforts indirectly. It is my hope that the entire community of scientists would think and move ahead in this direction so that they may be able to apply their pragya in conducting research in the realm of spiritual science. My determination to be of benefit to mankind by my Manisa and research is taking a concrete shape during my ongoing suksmikarana sadhana, the results of which will be visible in future. [Autobiography of Pujya Gurudev, continued from the previous issue]

Thanks GOD,Thanks Sadguru,

Shiv Sharma

Spritual Energy-3 = Pujya Gurudev

Kama; The Hidden Source of Vital -Spritual Energy

=Pt.ShriRam Sharma Acharya

Gayatri - the Eternal Supreme Power of God, is revered as the origin of the infinite gamut of spiritual, conscious, unconscious and super-conscious faculties, cosmic energy and material existence. The cosmic power of Gayatri used for the creation and perceivable manifestation of the universe is named as Savitri. The higher-level sadhanas of Gayatri and Savitri include the endeavors of awakening and activation of Kundalini and the unfolding and sublime transmutation of the Pancha kosas1. Before going into this deeper science, we may attempt understanding its basic elements.

Kama - the subtle source of sex-element, zealous vitality, sublime creativity, joy and emotional exaltation, is the seed of manifestation of Kundalini & the hidden energy of cosmic grandeur. The sagacious, enlightened personalities are aware of this precious source and therefore use it cautiously for creative purposes. We too should know the importance and deeper depths of the spiritual science of kama and proceed along the path of sadhanas as per our present mental makeup. The physical science regards atom as the basic unit of matter.

As per the hypotheses prevalent until half a century ago, the origin and properties of matter and hence all its reactions and energy-variations were attributed to specific arrangements, distributions and motions of the subatomic particles in the nuclei of its atoms. Further research had discovered that the atom or subatomic particles are not the most basic entities, rather, these are consequences. After the theories of (quantum) energy waves etc, it is now believed that the root cause of the manifestation of Nature is some kind of cosmic vibration that could be regarded as generating the physical as well as conscious energy waves; the sparks of which motivate the motion of subatomic and subtler particles and give rise to the physical existence of the universe and control its expansion and ultimate destruction.

The science of spirituality begins at much deeper levels. It affirms the origin of Nature and cosmic expansion through the evolutionary impulse generated by the commingling of prakrati and purusha2. These (prakrati and purusha) are also referred as rayi and prana, sakti and siva, or agni and soma in the vedic literature. We may think of these as sublime cosmic power currents of mutually complementary nature. As the flow of electricity is not possible without both the positive and negative currents, no energy or motion could be realized in Nature without the vibrating linkage of prakrati and purusha.

The sankhya school of Vedic Philosophy describes that the cosmic impulse induced by the vibrating linkage & consistent cycle of mutual commingling and separation, originate the evolving existence of the para and apara3 forms of Nature. We get the first experience of this effect in the motion of (sub) atomic particles. A clock starts and continues operating with the harmonic motion of its pendulum. Similarly, the existence and unlimited activities of Nature commence and continue with the vibrating linkage of prakrati and purusha.

Thanks GOD,Thanks Sadguru,

Shiv Sharma

Mutual Understanding = Pujya Gurudev

Mutual Understanding and Tact

=Pt.ShriRam Sharma Acharya

Sahrdayam sammanasyam vidvesam krnomi vam Anyo anyamabhi haryata vatsam jatamivaghnya - Atharvaveda 3/30/1 "

I create kindheartedness, understanding and amity for you. As a cow loves her newrborn calf, so should you have love for one another". Tact and understanding are interrrelated. Only those who are tactful can develop mutual understanding, and only those who know the art of such understanding can be tactful. The whole edifice of jivana sadhana stands on these two pillars of behaviour. Any deficiency or malfunctioning in them makes the course of life topsyrturvy. Many practical difficulties and mental disorders crop up like weeds and prevent the growth of inherent potentialities.

Those who aspire for jivana sadhana and development of their inherent capacities must be thoroughly proficient in the art of tactful dealing and mutual adjustment, because only when there is a certain level of peace in outer life, could there be attainment of calmness and concentration in the inner life and uninterrupted flow of spiritual consciousness. Persons oblivious of the essence of jivana sadhana often neglect this truth. As a result, not only their daily life becomes disturbed, but their interior also remains uneasy, sad and restless. To emerge out of this syndrome, we should develop deep understanding of our practical life. In the words of the great poetrsaint Kabir, our behaviour should be such as "auron ko sheetal kare, apahu sheetal hoye" (makes others cool and remains cool itself).

 How all this could be possible in the present atmosphere of jealousy, ill will and suffocation, and if possible, what could be the methodology to cultivate these attributes? This question may be agitating the minds of readers. But for the practitioner of jivana sadhana, the solution is very simple. We have just to assimilate some key elements of lofty thought and conduct in our lives. We will have to honestly accept the truth that it is the thought and emotions which we sow in the soil of life that, after germinating and growing according to the seeds, appear before us as the harvest r As we sow, so we reap. Therefore, we should always be alert about what we are thinking of others, what is our feeling towards them. Any ill feeling or ignoble thought must not be allowed to gain foothold in the mind under any circumstances, regardless of what feelings others may be harbouring towards us. For his malevolence, the other person will be responsible, and he, not we, will reap its poisonous fruits in due time.

If we react by reciprocating in kind, thorns will start littering our lives too. Hence we should imbibe this verity of life well this very moment. Now for the key to behaviour, the first point to note is that our behaviour is two layered. In the first layer come those persons with whom our dealing is very intense and intimate, for example, members of the family. The second layer comprises of all others whom we meet for some reason for a specific duration. This duration could range from a few minutes to a few years. In our behaviour towards the intimate persons, we should try to understand minutely their personalities, their tastes and their sentiments, and try our utmost never to be the cause of their hurt.

Another important thing in this regard is that while we should perform our duties towards them, we should, on our part, have no expectation from them. This attitude will ensure both mutual adjustment and tactful dealing. Of the persons in the second layer, too, we should try to develop an objective understanding of their personilities. It is true that this requires keen insight, but the external aspects of the personality can be gauged even with common sense. With this understanding, we will be able to identify the particular aspect of a person’s personality with which we can have a working adjustment. In routine interaction, we should consciously avoid interfering in another’s private life or offering unsolicited advice. Giving opinions or sermonizing all the time without rhyme or reason strains mutual cordiality. Param Poojya Gurudev was supremely proficient in the art of pragmatic behaviour and mutual understanding which was often noticed in small events and gestures in his life. Whenever a visitor came, Gurudev would get up to give him a welcome.

He would draw a chair himself and offer it to the guest even if many parijans be present there. If any of them attempted to help him, he would politely decline and say "It is my responsibility". "Give respect, take advice" r Gurudev was a personification of this aphorism, whereas we are wont to do the reverse, i.e. we give advice and expect respect. Another key to tact and understanding is to distribute pleasure and share pain. Gurudev used to become very moved to see anyone in misery. He was ever ready to sacrifice every pleasure to mitigate a visitor’s sufferings and would spend a big part of his tapa acquisition for this purpose. His followers have to tread this very lofty path. Their behaviour towards others and their mutual relationships should be suffused with love. If difficulties come in the way they should bear them stoically and at no stage should thus get perturbed by adversities.

A conversation was going on between Yagyavalkya and Janak. Janak was asking how to recognize the path if there is no medium for radiance. Yagyavalkya suggested the names of sun, moon, stars, fire, lamp etc. and also indicated gurus and shastras. But the king wanted to know that if all the provisions, arrangements, avenues come to an end, where will the light come from? Yagyavalkya then told about the last alternative r our inner intellect and reasoning. Using these like the oil and the wick, the difficult paths can be recognized.

Thanks GOD, Thanks Sadguru,

Shiv Sharma

Art of Living = Pujya Gurudev

Art of Living : Hitbhuk,Mitbhuk and Ritbhuk

=Pt.ShriRam Sharma Acharya

Na ma tamanna sramannota tandranna vochama ma sunoteti somam| Yo me prnadyo dadadyo nibodhadyo ma sunvantamupa gobhirayat|| - Rigveda 2/30/7

O men! Only those food articles are fit for consumption that make the body energetic and contented, that provide glow and comfort, and that make the organs strong and fit for the performance of yajna. Do not ever stock and consume those herbs / food materials that sap the bodys strength and produce lethargy and intoxication. The effect of food on the body is comprehensive. Be it physical health or mental well-being, both are intrinsically linked with food, and keeps taking up and down swings depending on changes in it. It is a matter of common experience. Bad and irregular dietary habits make the body sick and the mind restless.

 If we were to enumerate the ill effects of rich, pungent, spicy and fried food, we will have to list practically all the diseases, because all of them have direct or indirect connection with food.

The fashionable fast food, packed food or junk food of today also fall in the same category. This new style of eating, widely prevalent these days, has given many a body-blow to the quality of human life. Food is a basic necessity of life. Everybody knows this, but few have an idea of what to eat, when to eat, and how to eat. Lets first take the "what to eat?" aspect. The only proper and right answer to this question is that we should eat only what provides nourishment to the body.

 It is important to remember that we eat to live and do not live to eat. So, if the right kind of food is to be selected out of a long list of eatables, we will have to give preference to only those items that have nutritional value and are beneficial for health. Such articles can very easily be identified. Everybody is aware, for example, of the value of fresh fruits, vegetables, pulses, cereals etc. Many cooking ingredients like pungent spices, appetizers, pickles etc. lack any nutritive value and are manifestly harmful to health; and so are the processes of frying, stewing etc.
These render even healthy food useless and deleterious. Materials inimical to health are found not only in the kitchen but also outside; e. g. liquor and intoxicants of various kinds, betel, tobacco, zarda, gutka and so many other such things have acquired the status of food supplements and are used in a routine way.

The situation has become so alarming that even the food habits of the elite of society make one wonder why these educated and well-informed persons have lost their sense of wise discrimination. There are some exceptions, of course, in this class but their number is negligible. (This is the first of a series of articles under the main theme  ART OF LIVING. In this series we propose to publish practical tips for leading a healthy, vibrant, enlightened, happy and balanced life. We hope that these articles will receive a hearty welcome from our readers and they will be able to adopt the guidelines and thus uplift themselves to a nobler and higher level of purposeful life.)

Thanks GOD,Thanks Sadguru,

Shiv Sharma

Himalayas = Pujya Gurudev

Fourth and Final Pilgrimage to the Himalayas

=Pt.ShriRam Sharma Acharya

 Message was received, as in the past, and I was summoned to the Himalayas for the fourth time for a week in June 1983. There was no question of any delay in compliance with the instructions. Although, physically I have been engaged in doing the work entrusted to me, my soul has always remained in the inaccessible Himalayas with Gurudev, who lives in the Himalayas but whose soul always hovers around me. His voice always echoes in my inner-self in the form of inspiration. My heart, mind and soul dance to his tunes.

The journey was difficult, as before. This time, on account of my spiritual maturity, I was summoned in my astral body, which had to appear again in three tests simultaneously. As before, I reached Gomukh and from there I was escorted to Tapovan. I never asked where Gurudev’s astral body lives and what it does. I am only familiar with our meeting place, the velvety carpet. I picked up the flower known as Brahma-kamal and placed it at the holy feet of Gurudev.

This time also, after exchange of usual salutations and blessings, conversation started. Throughout the journey, I was thinking that whenever I was called earlier, I was asked to leave the old place. Probably, this may happen this time, too. I may be asked to leave Shantikunj and live in this rishi ashram and may be entrusted with some important work here. Gurudev expressed satisfaction with the work done thus far. I humbly told him that although everything was being accomplished by him, its credit was being given to me.

Having fully surrendered myself to him, it was for him to take from me whatever work he wished. Gurudev said, "Whatever you were asked to do till now was local and ordinary which can be done by any sufficiently evolved and elevated soul, as was done in the past. All these works will now be carried on by your followers and you will have to take up more important responsibilities. These days the physical and subtle environment has become so much poisonous and polluted that not only human dignity but the very existence of human species has been endangered. The future seems to be grim, dark and dreadful.

To flush this poison out of the collective physical and subtle spheres, we will have to do indirectly all that which may be called unique and supernatural. The air surrounding the earth, its waters and land have all become poisonous. Scientific advancement has made an unholy alliance with diabolic greed and self-indulgence and the poison has been spread everywhere by mechanization on account of which the risks of infirmity, disease and ultimate extinction seem imminent.

The danger of irresponsible, reckless or inadvertent use of nuclear weapons by immature and unrefined persons in authority, causing mass scale annihilation, is also there. Children are being born like mushrooms. What will they eat? Where will they live? All these horrifying forebodings and possibilities coupled with the poisonous atmosphere would turn this earth into a veritable hell. [Autobiography of Pujya Gurudev, continued from the previous issue]

Thanks GOD,Thanks Sadguru,

Shiv Sharma

Refined Environment = Pujya Gurudev

The Need of Refined Environment

=Pt.ShriRam Sharma Acharya

A sadhak (devotee) should be considered fortunate, if he gets an opportunity to do sadhana under the shade of Himalayas, in the lap of Ganga, in a devotion-filled environment and under powerful protection and guidance. The paramount importance of Sadhana & Upasana is repeatedly stressed in the Indian Philosophy and the scriptures of Yoga. In spite of this, it has been observed that sometimes people following all the prescribed rules and rituals do not get the benefits of Sadhana & Upasana, which have been mentioned in the scriptures.

This is due to the negative effects of the environment. It is true that some Siddha ascetics change the environment with their will power and Tapa Sadhana (penance). But it is also true that the effect of environment is quite significant in the development of human beings.

As Sadhana & Upasana is related to one's traits and each environment has its own good or bad aspects, the quality of place and environment becomes all the more important for higher level Sadhanas. Many positive and negative examples illustrating the forceful effects of environment may be found in history as well as in daily life. There is a famous story of Mahabharat. In order to select the place for the great war between Kaurvas and Pandavas, Lord Krishna appointed a special adept in the subject. He searched for a suitable battle-field around Hastinapur which had strong vibrations of fratricidal conflict. Upon returning he narrated one incident in which he saw two real brothers fighting in Kurukshetra. Lord Krishna choose this very place for the war, because he had a doubt that Arjun, being very sentimental, might refuse to fight with his own kith and kin.

Similar incident is narrated about Shravan Kumar. When he was taking his parents in a Kanwar on a holy pilgrimage, he came to a place where he not only threw down the Kanwar but also abused his parents. After crossing that region, he felt deeply remorseful for his unbecoming behaviour. His father consoled him and told him that it was none of his fault.

That place once belonged to a demon - Maya, who imprisoned his parents and then killed them there. It is a fact that the land too has its subtle vibrations and they can be felt by visiting sacred tanks, temples or graveyards. The soil of Kullu is famous for apples. Such apples cannot be grown elsewhere even by providing best manure, water and conditioning. The oranges of Nagpur and the bananas of Bhusaval are not available elsewhere. Whereas Muzaffarpur is famous for lychees, Lucknow is famous for muskmelon. The tasty mangoes that are grown in Malihabad and Banaras, are rarely found elsewhere. Sandalwood trees grown in the forests of Mysore have their own special fragrance. A vast difference in the quality of grains is observed due to the variation of environment.

The wheat of Punjab is much better as compared to the wheat grown in other parts of India. Cows, giving milk, can be found in the entire country; but there is no match for the cows of Haryana. It is the Azerbaijan region of Russia that is famous for centenarians. Death before 100 years there is considered untimely.

These are all the effects and qualities of environment. One cannot remain unaffected by them. The same principle applies to the vegetation. The herbs are the same, but when they are grown in different regions, their qualities vary. A significant difference is observed in the properties of Brahmi (a medicinal herb) grown on the bank of the Ganga in the Himalayan region and that grown on the banks of rivers in the plains. The same rule applies to other herbs too. According to the regional peculiarites, the difference is found not only in the human configuration but also in the behaviour. Although, a human being is free and, in principle, he is fully capable of transforming all the traditional pressures with his own will power; but on the practical plain, it has been observed that the regional environment goes on moulding the residents. In spite of giving recognition to originality of a person, it has to be accepted that the majority of the people in society does not live thoughtfully but it lives under the influence of environment.

The castes and families too have their own peculiarties. The religiousness in Brahmans, bravery in Kshatriyas, economic shrewdness in Vaishyas, artistic skills in sculptors, etc. are more pronounced as compared to others. Some tribes have the habit of theft and pilferage as their inherent traits. Some classes are notorious for cowardice and foolishness. When we search for the causes of these behavioural differences, only one prominent cause that is encountered is that when a person lives in a particular societal environment, he develops the virtues or the vices accordingly.

Thanks GOD,Thanks Sadguru,

Shiv Sharma

Amrit Chintan-5 = Pujya Gurudev

Believe in yourself

=Pt.ShriRam Sharma Acharya

If you wish that others should believe in you, the easiest and best way is that first you believe in yourself. There are many people who are considered irresponsible and unscrupulous; no one believes them; they are upbraided everywhere. Such people normally don’t have faith in themselves. Their faces, expressions and speech clearly indicate that they don’t believe in themselves.

People in the external world label us the way we present ourselves to them. When misery, poverty, incapability, disappointment, weakness, etc are expressed through our behavior, conduct and character, people consider us to be miserable, poor, incapable, disappointed, weak, etc and treat us accordingly. Those who meet the challenges of life courageously and confidently are surely able to achieve their objectives. God helps those who help themselves.

Whatever task is in your hands, try to accomplish it with full attention. Believe fully in your ability, wisdom and competence. Focus your entire energy and aim at accomplishing your target. Discard inferiority complex and laziness and learn to do the work in hand with seriousness, enthusiasm and confidence. Always keep in mind that only self-confident persons are successful in this world.

Thanks GOD,Thanks Sadguru,

Shiv Sharma

Yagya Therapy = Pujya Gurudev

Yagya Therapy to Cure Cancer

=Pt.ShriRam Sharma Acharya

According to the scholars of ancient Ayurveda texts, there are hundred and eight prominent nuclei that are richest sources and repositories of prana (vital spiritual energy) inside the human body. Dysfunctioning of any of these may lead to immediate death. Blockage or disturbance in the flow of prana in any of these deep "marma sthanas" is said to be the cause of cancer.

Tumor is described in the 11th Chapter of "Nidan Sthan" of the noted Ayurveda scripture "Shrushut Samhita" as r Gatra Pradese Kwacita Deva Dosa�, Samurchita Mansamabhipradusya | Vrattam Sthiram Mandarujam Mahantamanalpamulam Ciravraddhayapakam|| Kurvanti Mansopacayam Ca �opham, Tadarbudam �astravido Vadanti | Vatena, Pittena, Kaphena Capi, Raktena Mansena Ca Medasa Va || Tajjayate Tasya Ca Lakshanani, Granthe� Samanani Sada Bhavanti |

 Meaning: In some part of the body, the excess of vata and other doshas cause unusual growth which may consist of flesh and tissues, which may or may not cause little pain but spreads deeper inside and imbalances the important dhatus (chemicals), and which does not burst on its own and matures slowly. This arbuda looks like a granthi (knot or hard acne) and which is a manifestation of abnormal tridoshas (vata, pitta and kapha) and infected blood, myoplams/tissues (majja), flesh or any cells. It may sometimes be caused by infections (leading to tridosharimbalance and abnormal changes) in a wounded or internally injured part of the body, which malign the blood, serum, lymph, or bodyrtissues, etc.

According to the scholars of ancient Ayurveda texts, there are hundred and eight prominent nuclei that are richest sources and repositories of prana (vital spiritual energy) inside the human body. Dysfunctioning of any of these may lead to immediate death. Blockage or disturbance in the flow of prana in any of these deep "marma sthanas" is said to be the cause of cancer. Abnormal levels of tridoshas is also described as a cause of cancerous transformation of blood and other body functions. The scriptures give details of different manifestations of prana in biochemical and physiological functions. For example, a quadruplet discussing these "marma sthanas" in the 6th Chapter of the "Sharira Sthanam" part of the Ayurvedic Scripture "Sushrut Samhita" cites r "soma (water and vital solvents), maruta (oxygen and vital vapor and gaseous components), tejas (thermal and other energies), sat, raj and tam (three foundational elements of all creation and manifestation of Nature), and the root of liferform exist in the marma sthanas. Therefore, if these are severely hurt or damaged, the living body cannot survive. Impurity or blockage of natural flow of liferforce in any marma sthana, or related acute variation in the tridoshas results in cancerous state of connecting body tissues, organs or (biochemical/cellular) functions. China is known as topmost user of native herbal medicines for the treatment of different types of cancers. Ayurvedic plant/herbal medicines are also found very effective in curing this dreaded disease. Many Ayurvedic practitioners across India who have thorough knowledge of the ancient texts and who follow the original approach of this Vedic Science of Medicine are successful in healing the patients of cancer.

The effects are best and fastest if the patients strictly follow the diet restrictions and other guidelines of the Ayurvedic doctor who has prescribed the mode of treatment after keenly examining the patient’s natural constitution (prakrati) and mental makeup (manovratti). Noted among the Ayurvedic medicines are the special preparations like rasa and bhasma and the fresh herbal/plant medicines prepared in appropriate proportion from those listed below. Hirak (diamond) Bhasma and Swarna (gold) Bhasma are found to be very effective in cure of blood cancer.

 Other bhasmas effective in checking the growth of carcinomas are Yashada Bhasma, Tamra (copper) Bhasma, Naga Bhasma, Vanga Bhasma, Abhraka (talc, mica) Bhasma and Shrang Bhasma. Mukta Pishti and Punarnava Mandura lend excellent support in increasing the patient’s strength and improving the response to the bhasmas. Among the plant medicines and herbs, kanchanaarrguggal and talis patra are referred as "great medicines" against all kinds of cancers. Others especially effective in killing malignant tumors are prepared with suitable combinations of dhamasa, khadira, nayantara or sadabhara, nirvishi, lahasuna (garlic), chitraka, aak, shyama tulasi (black basil), durva, nima, karela (bitter gourd), amarlata, shuddha bhallataka, shuddha vatsanabha, swaranakshiri, devadara, palasha, kutha, gorakhamundi, lodhra, talisapatra, pataranga, banaphasha, ashoka, chakramarda, kanchanara, daru haldi, etc. Some of these act as immunormodulators, some as tonics and other as antircancer reagents.

The best cancer research laboratories the worldrover are searching for alternative options in antircancer drugs. Herbal or plant medicines are prominent among these. The Indian (Ayurvedic) prescription of fresh wheat grass juice has been recognized by many modern doctors, as it helps increasing the vitality and resistance of patients. Patients who drink a glass of this every day are found to bear the side effects of chemotherapy much easily than other patients in similar state of disease and treatment. Moreover, the rate and frequency of cure is also found to be higher in such patients. The Brahmvarchas Research Center of Shantikunj Hardwar has contributed significantly by publishing the information on this easy remedy in the Hindi magazine "Akhand Jyoti" more than a decade ago. It has also carried out innovative research focused at reinvestigation of the properties of herbs and plant medicines described in the ancient Ayurvedic texts. In view of the fact that the methods of preparations of bhasmrrasayanas are difficult, tedious, timerconsuming and are known adequately only to few old vaidyas of Ayurveda who are following the tradition sincerely, the Brahmvarchas Research Centre has emphasized and experimented on use of fresh juice and decoctions and yagyartherapy for many diseases including cancer. The advantage of yagyartherapy, as was outlined in the earlier articles of this series, is that maximum amount of the medicine reaches the blood and different parts of the body directly by inhalation through the nose and mouth and by infusion through the skinrpores. The significant feature of this therapy is that the phytormedicines in vapor phase and volatilized and colloidal forms kill the transformed cells and help in enhancing the immunormodulatory and vital substances. Its added advantages of possibility of collective treatment of many patients at a time, purifying the surrounding environment and spreading the preventive effects are truly unique.

The following herbal/plant medicines (total 66) are used in equal proportion in preparation of the special antircancer havan samagri sacrificed in the fire of yagya along with the havan samagri used in daily yagyas of general healthy effects. Most of these are easily available in many parts of India. This havan samagri is sacrificed with loud chanting of the Surya Gayatri Mantra (Om Bhur Buva� Swa�, Bhaskaraya Vidmahe, Diwakaraya Dhimahi| Tanna� Surya� Prachodayat|| Swaha||). After putting each ahuti with the chant of Swaha, one should utter "Idam Suryaya, Idam Na Mam" to remember the altruistic teaching of yagya that it is for the benefit of entire creation and not for my selfish needs. The best timings of this yagya are around the sunrise and sunset times. However, as per one’s compulsions the timings could be shifted by one or two hours such that yagya gets over before it is dark. Minimum of 24 ahutis must be offered every day. More ahutis should be put as per the Ayurvedic yagyartherapist’s recommendation.

 In most cases, fresh decoction of the special antircancer preparation is also prescribed. The dry powder should be grinded very fine and about 4 to 5 teaspoons of this should be boiled in halfrarliter water till the solution is reduced to about onersixth of a liter. Half of this decoction should be drunk by the patient around 9 to 10 am and remaining around 4 to 5 pm. This therapy may be used even if the patient has undergone surgery and has been given (or is still being given) chemo r or radiation r therapy. If practiced thoroughly and regularly as per suggestion of the Ayurvedic expert, yagyartherapy uproots the disease and also eliminates all chances of its recurrence. List of herbs/plant medicines used in special antircancer havan samagri: Sadabahar (Catharanthes roseus), kutha (Arctium lappa or Saussurea lappa), turmeric (Curcuma longa), daru haldi (Berberis vulgaris), mulahathi (Glycyrrhiza glabra), sharpunkha (Tephrosia purpurea), bharangi (Clerodendrum serratum), talis patra (Taxus baccata), leafs of sitaphal (Annona squamosa), priyangu (Prunus mahaleb), chhoti kantakari (Solanum xanthocarpum), leafs of amaltas (Cassra fistula), kachanar chhal (Bauhinia variegate), guggul (Gum resin of Balsamodendron mukul), khair or khadir (Acacia catechu), tejaphal or tumbaru (Zanthoxylum acanthopodium), garlic (Allium sativum), chida (Larix oxidantelis), salai gum (Gum resin of Boswellia), devadar (Cedrus deodara), dalchini (Cinnamomum Zeylanicum), gorakhmundi (Sphaeranthus Indicus), ashoka (Saraca indica), dhamasa (Fagonta Arabica), chakramarda or chakunda (Cassia ora), small goksharu (Xanthium Strumarium), chitrak (Plumbago Zeylanica), ginger (Zingiber officinale), aparajita (Clitoria Ternatea), shweta nishotha (Lpomea trupethum), lal chandan (Pterocarpus Santalinus), alua or gwarpatha (Aloe barbadensis), revandi chini or arachu (Rheum emodi), padmakh (Prunus puddum), lodhra (Symplocos racemosa), bark skin and leafs of nima (Melia azedarach), varuna (Crataeva nurvala), haritaki or harada (Terminalia Chebula), makoy (Solanum nigrum), patha (Cyclea Peltata), swarnakshiri (Argemone mexicana), sahijana (Moringa Pterygosperma), shayama tulasi (Ocimum Sanctum), banafsa (Viola odorata), pilo jogido (Cancer root Cistanche tubulosal), papari or nirvishi (Podophyllum Paltetum), bangobhi or mayur shikha (Elephantopus scaber), bhallataka (Semecarpus anacardium), pataranga (Haematoxyloncampechianum), chuka (Rumexsp), harchura (Viscum album), aranya suran (Stilingia sylvatica), purtuka or nakhuna (Astragalus Tribuloids), katira (Saussurea sacra), patanga (Caesalpinia Sappan), shala (Shorea robusta), saptaparna (Alstonia Scholaris), bark skin of baragada (Ficus bengalensis), bark skin of pipal (Ficus infectoria), giloya (Tinospora cordifolia), jala pippali (Lippia nodiflora), pushkar mula (Iris germanica), ashwagandha (Withania Somnifera), punarnava (Boerhana diffusa) and rudravanti (Cressa cretica). All these are used in equal proportion except Taxus baccata, which is used in half the proportion of the others. While performing antircancer yagya for say five persons, on an average, 100 gm of the above specified special havan samagri is mixed in 100 gm of the common havan samagri. As mentioned in the previous article of this series, the latter consists of equal proportions of ten dry herbs/plant medicines grinded in powder form; these ingredients are r agara, tagara, devadara, giloya, white sandalwood, lala chandana, ashwagandha, guggal, cloves and jayaphala. (Series to be continued)

Thanks GOD,Thanks Sadguru,

Shiv Sharma

Creative = Pujya Gurudev

Let Creative Potentials Materialize Fully

=Pt.ShriRam Sharma Acharya

Art of Living - 5 Manase chetase dhiya akutaya uta chittaye Matyai shrutaya chakshase vidhema havisha vayam. -Atharvaveda 6/41/1

We worship by havi (altar offerings) for the power of reflection (mental inspirations and emotions), for consciousness and contemplation, for spiritual intellect (concentration), for inner resolves (miscellaneous stimuli), for intelligence, for powers of memory, hearing (learning), and sight (manifestation). Mental consciousness is the source of all creative potentials. In the fertile soil of mind sprout forth various kinds of creative urges. With proper nurturing and nourishment they grow to maturity and make a very impressive impact in the arena of practical life. Such persons are honored by the world as geniuses.

They not only bring laurels to themselves but the whole world benefits from their invaluable contributions. It is this secret that lies behind the extra-ordinary talent of those luminaries whose amazing stories we keep reading in the annals of human civilization. Music, painting, dance, drama, architecture, sculpture, sports, management, researches - all these are multi-dimensional expressions of human creativity. No form of these expressions is inferior to or lesser than the others; it is simply a matter of priority, skill and distinction. Talent develops any of the creative potentials to a high level. It is the source of all the glories and possessions of the world.

Wealth, honor, power, fame, everything flows from this fountainhead of talent. Its absence begets only endless tumbles, rejections and slights. Everyone wants to cultivate proximity to the meritorious, while the meritless is shunned by all. Those who have been able to develop their latent creative potentials are like shining stars in the human firmament. Their extraordinary achievements and glory act as beacons of inspiration for others. People longingly gaze at these luminaries, quite oblivious of the fact that many such potential stars are hidden in their own interiors too.

Only, their brightness has to be brought to the fore. Then they, too, can sparkle and shower their illumination on the world. For this only the potential lying within has to be developed and awakened. But how? "I have nothing like this in me", "I do not see any distinction in me" - One often comes across negative refrains of this type. Such persons are advised to look within once again a little more minutely and deeply, and also objectively.

Thanks GOD,Thanks Sadguru,

Shiv Sharma

The Service of the Saint = Pujya Gurudev

The Service of the Saint- Satyagraha Ashram

=Pt.ShriRam Sharma Acharya

       During my boyhood I had already been attracted by Bengal and the Himalayas, and dreamed of going there. On the one hand I was drawn to Bengal by the revolutionary spirit of Bande Mataram, while on the other hand the path of spiritual quest led to the Himalayas. Kashi was on the way to both places, and some good Karma had brought me as far as that. In the event I went neither to Bengal nor to the Himalayas; I went to Gandhiji, and found with him both the peace of the Himalayas and the revolutionary spirit of Bengal. Peaceful revolution, revolutionary peace: the two streams united in him in a way that was altogether new.

                    When I had reached Kashi the air had been full of a speech which Bapu had delivered at the Hindu University there. In it he had said a great deal about non-violence, his main point being that there could be no non-violence without fearlessness. The violence of the mind, shown in violent attitudes and feelings was, he said, worse than open, physical violence. It follows from that that the most important aspect of non-violence is inward non-violence, which is not possible without fearlessness. In the same speech he had referred critically to those Indian Princes who had come to the meeting decked out in all kinds of finery. This had all taken place a month before I arrived, but it was still the talk of the town. I read the speech, and it raised all kinds of problems in my mind. I wrote to Bapu with my questions and received a very good reply, so after some ten or fifteen days I wrote again, raising some further points.

Then came a postcard. ’Questions about non-violence,’ he wrote, ’cannot be settled by letters; the touch of life is needed. Come and stay with me for a few days in the Ashram, so that we can meet now and again.’ The idea that doubts could be set at rest by living rather than by talking was something that greatly appealed to me. Along with the postcard came a copy of the Ashram rules which attracted me still more. I had never before encountered anything like them in any institution.

’The object of this Ashram, I read, ’is service of our country in such ways as are consistent with the welfare of the world as a whole. We accept the following vows as needful to attain that object.’ Then followed the eleven vows: truth, non-violence, non-stealing, self-control, bodily labour and so on. This struck me as very surprising indeed. I had read a great deal of history, but I had never heard of vows being regarded as necessary for national freedom. Such matters, I thought, are found in religious texts, in the Yoga Shastra, and for the guidance of devotees; but here is someone who insists that they are necessary for national service too. That was what drew me to Bapu. Here was a man, I felt, who timed at one and the same time at both political freedom and spiritual development. I was delighted. He had said "Come", and I went.

Thanks GOD,Thanks SAdguru,

Shiv Sharma

spiritual unfoldment = Pujya Gurudev

Concentration is an essential pre-requisite for

spiritual unfoldment

=Pt.ShriRam Sharma Acharya

“Karmayoga, bhaktiyoga, layayoga, nadayoga, dhyan-dharna, japayoga, etc. whatever sadhanas exist; they are all meant for achieving the refinement and purity of the innerself and the concentration of mind. Any sadhana done with a fickle mind cannot be yoga. Rasatva mansashcaiua cancalatvam swabhavatah | Rasbaddho manobaddham kim na siddhyati bhutale “| | - Barahopanishad

Meaning: Mercury and the mind are habitually unstable. If these could be controlled, there would be nothing that cannot be achieved in the three worlds. The reflection cannot be seen clearly in disturbed and muddled surface of water. In the same way, so long as the mind is unstable, the innerself cannot be felt. Therefore, with the help of sadhana, one should try to steady the mind. Sadhana will purify the innerself and with increase in purity, concentration will also increase. Therefore, patiently, one should engage the mind in sadhana and should try to quiten it gradually. Without controlling the mind, a sadhak cannot succeed in sadhana. Psychologists say that in a state of calm and quiet mind a great subtle energy field emerges from the deep recesses of the soul. It is very difficult for the ordinary people to get a feel of this energy field.
A disciplined mind helps in physical, mental and spiritual well-being. Among the various types of yogas, for example, karmayoga, bhaktiyoga, layayoga, hathayoga, ragayoga, tapayoga, etc., only japayoga is the simplest and most practical. Japa (recitation) of a mantra helps in achieving concentration. The goal of a sadhak is to become more and more introspective. Therefore, closing the eyes, the mind should be fixed on the import of a mantra. The recitation of mantra should be done along with meditation. A japa done in this awakened manner helps in controlling the waywardness of mind and in making it introspective.
The scattered sunrays cannot burn even a thread, but when the same rays are focused with the help of a convex lens, a spark of fire is produced, capable of burning anything. Similarly "yada pancavatiSHthante gyanam manasa sah." That is, when five karmendriyas and five gyanendriyas are not attracted towards their objects of desire, the mind becomes stable. In meditation, when the external world of objects and the false ego-self are forgotten, it should be assumed that the mind is getting quietened. Thus regular sadhana of concentration will lead the sadhak to higher dimensions of consciousness beyond the ordinary mind, instinct with paranormal ranges of light, life and bliss.
There are several unique occult powers lying dormant in the deeper layers of our consciousness. If the gunpowder is scattered on the ground and is lit, it will burn like ordinary things and nothing special will happen. But if the same gunpowder is fired through the barrel of a gun it can even pierce through the hardest steel. In the same way, if our mind remains shallow and scattered, it will be ineffective in attaining anything worthwhile and we will lead a life without purpose.
The acrobats of a circus perform miraculous feats as a result of their concentration and practice. Siddha purushas with concentration of their spiritual and mental energies are able to become the masters of several siddhis. Therefore one should practice purification and concentration of mind and make it steady, calm and focused. This will help in achieving material and spiritual progress and growth.

Thanks GOD,Thanks Sadguru,

Shiv Sharma

Yoga and Sannyasa = Pujya Gurudev

Two-fold State of Akarma:Yoga and Sannyasa –II

=Pt.ShriRam Sharma Acharya

Vinoba’s Talks on the Gita – 9 Two-fold State of Akarma:Yoga and Sannyasa –II The nature of the state of akarma Let us take a familiar example to understand the naturalness of an action. When a child first learns to walk, it has to put in a lot of efforts. We encourage it and appreciate its efforts. ‘Hey, it has learnt to walk!’ we say with pride. But later, walking becomes effortless, the child can then walk and talk at the same time. It is the same with eating. When a child is given solid food for the first time, we celebrate the occasion, as if the act of eating is something great [1]. But in the course of time, it becomes quite natural. How hard it is to learn swimming! In the beginning, one finds it tiring; but later one goes for swimming to relax, to shake off fatigue. Swimming is then no longer a tiring activity; the body floats over water effortlessly.

The mind is in the habit of getting tired; it gets tired when it is consciously engaged in work. But when actions flow naturally, no strain is felt. Karma then becomes akarma. It is then a matter of joy. Such transformation of karma into akarma is what we want to achieve. It is for this purpose that we should perform karma in accordance with our swadharma. In doing so, our defects will come to light. To remove them, we should take recourse to vikarma. If all this is constantly practiced, the mind reaches a stage where it is no longer perturbed by actions. It remains calm and clear even though we are doing thousands of actions. If we ask the sky whether it gets scorched by the sun and drenched in the rain and shivers with the cold in winter, what reply will we get? It will say, “I do not know anything; it is for you to judge what happens to me.” ‘Pisen neslen keem nagven loki yeoon janaven’- It is for others to see whether a lunatic is naked or clad; he is totally unaware of it. In short, when we go on performing actions in the pursuit of swadharma with the help of vikarma, they gradually become detached and purified, and eventually become natural and effortless. Such actions then become second nature.

Even the most trying situations are not then felt to be daunting. This is the key to karmayoga. If we do not have the key, our hands will simply get bruised in trying to crack the lock. But the lock can be opened in a moment once we secure the key. The key to karmayoga makes all the actions light and of no bother. This key can be secured by conquering the mind. There should, therefore, be continuous efforts to subdue desires and passions in the mind. Whenever we become aware of any impurities in the mind in the course of action, we should try to cleanse the mind. Outward actions then cease to be troublesome. The egoistic feeling that ‘I am the doer’ vanishes. The powerful forces of desires, passions and anger subside. There is then no feeling of anguish. Even the awareness of performing an action is no longer there. Once a gentleman wrote to me, “We have decided to do japa (recitation) of Ramanama (Lord Rama’s Name) a certain number of times. Please join us and inform us how much japa you are going to do daily.” The gentleman was acting according to his lights. I do not mean to disparage him. But should we count how many times we have taken the name of the Lord? Ramanama is not a thing to be counted.

A mother cares for her child. Does she publish the report thereof? Were she to do so, we could just say, ‘Thank you’, and be free from our obligations to her. But a mother does not submit any report. She rather says, “What have I done? I have done nothing extraordinary. Is this a burden to me?” Karma ceases to be karma when one does it with full dedication and with the aid of vikarma. Karma then becomes akarma. There is then no question of any strain or tensions or anything untoward. It is impossible to describe this state. One can at best give a rough idea. The sun rises daily. But does it rise with the idea of removing darkness, making the birds fly and inducing people to work? It just rises and that is all. Its very existence sets the universe in motion. But it is not aware of it. If you thank it for dispelling the darkness, it would be at a loss to understand what you are saying. It will say, “Have I really done so? Please bring a little darkness. If I could dispel it, then only I would claim any credit for doing so.” Can we bring darkness to the sun?

The existence of the sun may dispel darkness and bring light; some may read good books in that light and some may read bad ones; some may harm others while some may help others; the sun is not in any way responsible for the merits or sins committed in its light. It will say, “Light is my nature. What else but light could there be in me? I am not conscious of giving light. For me, to be means to shine. I do not feel any strain in giving light. I do not feel that I am doing anything.” Giving light is natural to the sun. Same is the case with the saints also. Their very existence is enlightening. If you praise a man of wisdom for his truthfulness, he would say, “If I adhere to the truth, what is so special about it? What else can I do?” Untruth just cannot exist in such a man. This is what akarma means. Actions become so much a part of one’s being and nature that one is not even aware of their happening. The sense organs are then naturally disposed to what they should be doing; right action flows from them on its own accord. ‘Sahaj bolne hitopadesh’-Counsel of wisdom flows out without any self-conscious deliberation and effort. When this happens, karma becomes akarma. For a man of wisdom, performance of good actions becomes as natural and effortless as singing is to the birds. Just as a child thinks of its mother naturally, the saints think of God. Another example of such a natural action is the crowing of a cock in the early morning. Panini [2] has given this example while explaining swaras (musical notes). The cocks have always been crowing every morning. But has anybody presented them scrolls of honour? Crowing is a cock’s natural action.

Similarly, it is natural for a sage to speak the truth, to have compassion for all the living beings, not to find fault in others, to serve everybody. He cannot, in fact, live without this karma. Do we honour anybody for having taken his food? Just as eating, drinking and sleeping are normal and natural actions for worldly persons, serving others is natural to a man of wisdom. Helping others is his second nature. Even if he were to decide not to help others, it is impossible for him to do so. Karma of such a sage can be said to have become akarma. Such a state has also been given the sacred term ‘sannyasa’. Sannyasa is nothing but such a blessed state of akarma. It can also be called karmayoga. It is karmayoga since the man of wisdom goes on acting; and it is sannyasa since there is no feeling of doing anything even while actions are done. The man of wisdom acts with such ingenuity that the actions do not bind; hence it is yoga; and as nothing is done even after doing everything, it is sannyasa. Notes: 1.Reference is to a custom named ‘ushtavan’ prevalent in Maharashtra 2.A great grammarian of ancient India [Reproduced with kind permission of Paramdham Publication, Pavnar from Chapter 5 of ‘Talks on The Gita’ by Sant Vinoba Bhave, 16th edition (Jan 2005)]

Thanks GOD,Thanks Sadguru,

Shiv Sharma