Spiritual Power -II; Pujya Gurudev

Tapascarya Essential for the Growth of Spiritual Power 

=Pt.ShriRam Sharma Acharya

(My Life: Its Legacy and Message - 22 )[Autobiography of Pujya Gurudev]

After returning from England, Aurobindo took all the measures to force the Britishers to leave India. Indian princes were organized, students were mobilized, a new party was formed but he soon realized that these stray efforts would be of no avail to confront the might of the powerful British Empire. It was not possible in those days to do something like Gandhiji’s satyagrah. He, therefore, took up the work of generating spiritual power to warm up the atmosphere. He went out of the reach of the Britishers, lived in seclusion in Pondicherry and started doing special tapashcarya sadhana. People may regard it as an act of escapism but it was not so. 

Those having keen observation knew it very well that Aurobindo generated powerful invisible energy by his tapashcarya. The subtle atmosphere was warmed up, giving birth to a number of great personages at a time, which was unprecedented in the history of the country. Anybody can be a political leader, but he is not necessarily a great man. Great persons are great from every point of view and they possess the capacity to visibly and invisibly move and influence the public mind. Having lost everything on account of slavery over a period of two thousand years, the country needed such helmsmen who could lead the nation out of difficulties. 

They were all born at one time in large numbers like whirlwinds in hot summer. Thus, in due course, Aurobindo’s dream was fulfilled. In the history of spiritual sciences, tapashcarya and sadhana, have been regarded as the only means for higher attainments. This cannot be done by clinging to a luxurious, comfortable life style. It needs single-pointed concentration towards the achievement of the noble aim. At the time of writing eighteen Puranas, Vyas retired to a cave near Vasodhara in Uttarakhand. Ganesh undertook to help him as his scribe on the condition that he will not interrupt and will keep totally silent. Such an important work could not have been accomplished without this uninterrupted concentration.

Maharshi Raman remained engaged in tapashcarya and observed silence during the period of struggle for Independence. Besides, several other elevated saints in the Himalayas performed specific tapashcarya for this purpose. This invisible spiritual contribution cannot be seen and appreciated with material senses. Persons having spiritual insight alone know its truth.

Thanks GOD, Thanks Sadguru,

Shiv Sharma

unconscious mind-III ; Pujya Gurudev

Do you understand the language of your unconscious mind?

=Pt. ShriRam Sharma Acharya

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

unconscious mind-II ; Pujya Gurudev

Do you understand the language of your unconscious mind?

=Pt. ShriRam Sharma Acharya

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. 

Thanks GOD, Thanks Sadguru,

Shiv Sharma

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. 

Thanks GOD, Thanks Sadguru,

Shiv Sharma

Serve Man As God

Pujya Gurudev Pt. ShriRam Sharma Acharya Kripa

Serve Man As God

(Akhand Jyoti)

                       The only way of getting our divine nature manifested is by helping others to do the same. If there is inequality in nature, still there must be equal chance for all - or if greater for some and for some less - the weaker should be given more chance than the strong. In other words, a Brahmana is not so much in need of education as a Chandala. If the son of a Brahmana needs one teacher, that of a Chandala needs ten. For greater help must be given to him whom nature has not endowed with an acute intellect from birth. It is a madman who carries coals to Newcastle. The poor, the downtrodden, the ignorant - let these be your god. 

This is the gist of all worship - to be pure and to do good to others. He who sees Siva in the poor, in the weak, and in the diseased, really worships Siva; and if he sees Siva only in the image, his worship is but preliminary. The life of Buddha shows that even a man who has no metaphysics, belongs to no sect, and does not go to any church, or temple, and is a confessed materialist, even he can attain to the highest. ...He was the only man who was ever ready to give up his life for animals, to stop a sacrifice. He once said to a king: ’If the sacrifice of a lamb helps you to go to heaven, sacrificing a man will help you better; so sacrifice me. 

The king was astonished. ’The good live for others alone. The wise man should sacrifice himself for others.’ I can secure my own good only by doing your good. There is no other way, none whatsoever. Go from village to village; do good to humanity and to the world at large. Go to hell yourself to buy salvation for others... ’When death is so certain, it is better to die for a good cause.’ Throughout the history of the world, you find great men make great sacrifices and the mass of mankind enjoy the benefit. If you want to give up everything for your own salvation, it is nothing. Do you want to forgo even your own salvation for the good of the world? You are God, think of that. =Swami Vivekananda.

Thanks GOD, Thanks Sadguru,

Shiv Sharma

                                                                  

The Inner Work = 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.(Akhand Jyoti)

Thanks GOD, Thanks Sadguru,

Shiv Sharma

Navaratri Sadhana = Pujya Gurudev

Navaratri Sadhana : The Bestower of Celestial Boons

=Pt.ShriRam Sharma Acharya

The festivals of Navaratri are auspicious occasions for the purpose of sadhana. They fall around the two main six-monthly equinoctial divisions of the year and have special temporal and spiritual significance. The importance of morning and evening sandhya (specific prayer-rituals) at the junctures of day and night in daily life is also because of this. The wise do not waste this time in eating, sleeping and other mundane affairs. Rather they use this time for prayers and meditation like sandhya-vandan, self-contemplation and self-refinement, because at a subtle level these times are so charged with harmonizing vibrations that even small effort in sadhana bear extraordinary fruit. During this auspicious confluence of seasons, the subtle nature undergoes great changes. In the Puranas, it is even held that the seasons remain in a state of menstruation for the nine days. Just as a menstruating woman has to observe a certain discipline about food, thoughts and conduct, even so during the transitional time-slots of dawn and dusk, one ought to remain in a calm and receptive mental and physical condition. 

According to arogyashastra (the normative science of health), too, this nine-day period generates a tidal wave in the physical life force, which nullifies and expels whatever toxic elements had accumulated in the body during the preceding six months on account of irregularities in food and living schedule. Routine bodily imbalances like fever, cough, cold, etc. should be considered a natural symptom of this elimination process. Similarly, there is an enhanced flow of vital spiritual energy all around during the Navaratri period. Therefore, sadhana done during this period fructifies with multiple benefits ranging from expulsion of toxic wastes from the body and mind to the bestowal of divine gifts of fulfillment of noble aspirations. Those with intuitive insight (prajna) never miss the special occasion of Shakti- sadhana (Shakti - the energy aspect of Divinity) during the Navaratri Parvas. This sadhana takes different forms. 

The devotees of Ram read the Ramayana while that of Krishna, the Gita or Srimadbhagvat. The Devi-worshippers devote themselves to different forms of Durga-stuti. Ascetics undertake rigorous penance and austeristies. In tantric cults, Shava- sadhana (sadhana with a corpse), Kumari-pujan (worship of a maiden), Kundalini-jagaran (awakening the kundalini), chakra-vedhan (piercing extra-sensory energy centres) and other such practices are especially undertaken during this period. 
The prajna-parijans perform the mini anusthana of Gayatri sadhana in the form of 24 thousand mantra-japas. It is necessary to grasp the essence of Navaratri - anusthana propounded by our rishis. According to them, Navaratri symbolizes the nine doors or sense organs, which are situated in the Ayodhya of the human body. Through misuse or abuse, bred by ignorance, they are clogged with dross. Hence, through anusthana, we have to reflect on all the doors (one door each night) and by cleansing them awaken the divine potencies latent in them. Indeed, this is the real meaning of Navaratri - sadhana. For want of self-restraint and discipline, all the inner energy gets drained out of these outlets making the individual emaciated, feeble and poor. Through sadhana, this wasteful discharge of energy is checked and the purpose of Shakti- sadhana fulfilled. In the anusthana, the sadhak, with solemn inner determination, conducts himself within a set frame work of discipline and austerities and adopts a specific method of upasana (worship). 

He thereby engages in refining and purifying his inner-self. In the course of mini Gayatrianusthana of 24 thousand japas, a daily japa of 27 rosaries of the mantra recitation is prescribed which, at normal pace, is completed in 3 to 4 hours. If a novice is unable to recite the full Gayatri mantra, he can still complete the requisite number of japas with the five-syllable Gayatri "Om bhurbhuva sva". This takes only one hour daily. The Navaratri - sadhana done with reverential faith (Shraddha) fructifies with miraculous effects with respect to self-elevation. This is because Gayatri is the supreme creative energy, which bestows virtuous qualities and enhances the elements of divinity and spirituality in the body, mind and soul of the sadhak. This is the royal highway to self-realization. 

A question may arise here that Navaratri is associated with the worship of Durga and so, how is Gayatri anusthana related with it. One should know that Durga - Mahakali is a form ofGayatri Mahashakti. Durga is the name of the form of the supreme force that destroys whatever is base, evil and dark. 

The worship of Durga in her nine external forms is done precisely with a view that she destroys the vices, which have taken root in our sense-consciousness. It is the sinful tendencies / instincts of man that are the Mahisasur (the buffalo-demon). In Navaratri, an attempt is made to restrain and throw out of our psyche those tendencies through mental resolve and regulated conduct. A self-controlled and purified soul is endowed with the power of Durga, Mahakali or Gayatri. This very force, upon refinement of inner consciousness, becomes the destroyer of Mahisasur (mahisasur mardini). During Navaratri anusthana, meditation is sought to be intensified and focused with japa to maintain the flow of mind towards deeper and higher rages of consciousness. In sakara upasana or worship of a visible form of Divinity, contemplation is on the Idol of Gayatri or the Gurusatta, while worshippers of the nirakara (indeterminate or attributeless) concentrate on the Sun and its radiating rays as Gayatri Shakti. When the appropriate mood is achieved, the mind turns effortlessly to the Mother-sentiment (Matribhava), lips continue automatically with the japa and the fingers with the beads of rosary, and the mind is absorbed in receiving uninterrupted affection and energy from the Mother. In this period, one should specially engage in introspection. 

The mind should be kept free from anxieties and distractions as for as possible. In introspection, there should be an attempt to evaluate the direction of life led so far, to consciously be aware of the negativities within oneself and to outline concrete course of action for their rectification through self-refinement and penance. A firm resolve should be made to inculcate the qualities of excellence and goodness in life. 

An effective programme should be chalked out for integration of the elements of sadhana, svadhyaya (study and contemplation), sanyam (self-control) and seva (service of the needy) in life so that there emerges a composite way of life in which self-development goes side-by-side with due observance of familial and social responsibilities. Thus, if a clearer and better outline of the future course of life could be formed and confidence be generated to implement it during Navaratri sadhana, it should be deemed that one has received an immediate prasada (divine grace) of Mother Gayatri. It should be clearly understood that only through noble deeds could we actualize our higher potentials and be the rightful recipients of Gods grace. Some basic rules of Navaratri sadhana should be strictly followed. Important ones among these are fasting, continence, sleeping on a hard bed, not taking service from others, and keeping the daily routine well regulated and disciplined. 
These apart, at the mental plane, too, one should try to remain in an exalted state of happiness, goodwill, calm, peace and contemplation. Even while engaged in meeting your normal daily obligations, the sadhak should remain immersed in Ista-remembrance and keep oneself free from envy, jealousy, idle-gossip and slander. Maintain your mental poise even in adverse circumstances. 
All creatures of the world are the progeny of Mother Gayatri. The Mother indwells all. 

This awareness should be the basis of all activities of the sadhak while heading the path of sanyam, svadhyaya, sadhana and seva and inspiring others, too, to do the same. The Navaratri sadhana completed in this lofty state of mind and within the framework of the above mentioned prescriptions will certainly prove to be the bestower of heavenly blessings ofGayatri Mahashakti and Gurusatta on the sadhak. The sadhak must participate in the Havana (offerings into the sacred yagya-fire) on the purnahuti day praying for universal peace, well-being, and happiness with every oblation.

Thanks GOD, Thanks Sadguru,

Shiv Sharma

Dhyan -II; Pujya Gurudev

Dhyan and its Benefits

=Pt.ShriRam Sharma Acharya

Dhyan is a state of pure consciousness, which transcends the inner and outer senses. The climax of Dhyan is samadhi. In Indian tradition, it is used for inner soul growth. Western psychologists link it with mental concentra-tion and consider it a special state of mind. But this is only the early phase of Dhyan. The techniques and nature of Dhyan might vary but even the modern scientific research validates and highlights its benefits. 

The term : Dhyan comes from dhyai dhatu used in lat pratyaya. Its meaning is contemplation or the natural tendency and direction of senses. Patanjal Yogashastra links it with ekagrata or concentration. According to Sri Aurobindo, Dhyan is that state in which the inner mind tries to see the reality behind things. Ekagrata means focusing the consciousness on one point or object and keeping it steady in one state. In yoga, ekagrata is achieved when the mind is deeply engrossed in a special condition like quietude, or action or aspiration or resolve. 

This is called meditation. It is a form of Dhyan. Dhyan, when constant, is called dharana. In dharana, for the first time, the power of consciousness is directed towards the inner being. When the mind, fixated with only one object, sees only that object and nothing else, it is the state of Dhyan. And when meditating upon the object the mind becomes completely still and merges into that object, the yogis call this condition paramdhyan. In yoga, the process of keeping chitta centered on any external or internal object for a long time is called avadhan. In dharana, the flow of this process or action remains constant in the desired direction. In its normal condition it is not continuous. 
The action of making this very flow of chitta continuous and unbroken is called Dhyan. It is a special state of chitta. Dharana and Dhyan may be compared to the flow of water and ghee (milk fat). When Dhyan is centered on the desired objective, it activates the power of resolve. Dhyan helps to strengthen resolve, and the resolve regulates Dhyan. The two are mutually complementary. According to Sankhya philosophy extermination of attachment is Dhyan ragopahati dhyanam. According to Agni Puran, contemplation with a calm mind is Dhyan. 

To be engrossed in Brahmibhav is also Dhyan. Dhyan is concentration of chitta in the object dhyai chintayam to dhatu Visnuchinta muhurmuhu. Anaksi pnetan manasa dhyanmityabhidhiyate. Brahma samasaktidhyarnam naman dusyate. Garud Puran has used the term Dhyan as: Brahmachintan. 
Brahmachinta dhyanam syadharana manaso dhti, Aham Brahmetyavasthanam samardhibrahmana sthiti. Likewise, in Visnu Puran, too, Dhyan has been used in identical terms. It is the indivisible flow of vtti that is devoid of all sensory knowledge.

According to Srimad Bhagwadgita Dhyan is more important than gyan as it cuts away the ties of karma. Sruti says that Dhyan leads to attainment of pragya. This is the right and best yoga."Amenanumanen dhyanabhyasarsenach tridha prakalpayet pragyam labhate yogamuttamam" The Mahabharat declares Dhyan as the highest and greatest attainment of a yogi. It is of two kinds ekagrata and pranayam. Pranayam together with five other means leads to pratyahar, which in turn enables one to have twelve kinds of dharanas Bhavedishvar sangatvam dhyanam dvadvasham dharanam. To merge oneself into ones ista with full dedication is also called Dhyan samahitenmanasam chaitayantavartita. tmano abhista deshnam dhyandhyanyabhi uchyate. Tantrasar mentions three kinds of Dhyan.

Generally Dhyan is classified into either sagun and nirgun or sarup and arup. Modern thinkers make three categories full consciousness (central region), dim or unclear consciousness (middle region) and complete unconsciousness (outer region). Its change from one state into another is very rapid. Different experts have prescribed different techniques of Dhyan either individual or collective. It can be practiced with closed or open eyes, in silence or even while singing. 
The Jains achieve the state of Dhyan through pranayam. The transcendental meditation is a quiet type of Dhyan while the followers of ISKCON do it with song and music. The quiet or silent Dhyan has three methods ekagrata, dharana and chanting of mantras. In dharana, mind is focused on an object, which may be a statue, picture, color, flower or a flame of deepak. Ekagrata is considered more difficult. In it, the object of focus could be a Hindu or Buddhist lotus, Islams moon, Jews Star of David etc. It purely reflects the growth of consciousness.

Thanks GOD, Thanks Sadguru,

Shiv Sharma

Gayatri Sadhana = Pujya Gurudev

Miraculous Rewards of Gayatri Sadhana

=Pt.ShriRam Sharma Acharya

Mahatma Anand Swami was among the greatest Gayatri sadhakas of his time. He held many high positions in Arya Samaj from time to time and was also known for his journalistic attainments. He spread the message of Mother Gayatri inside and outside the country till the ripe old age of 92. His personal sadhana of Gayatri was of the highest order and was reflected in equal measure in all dimensions of his personality - his words, thoughts and actions. Mahatma A nand Swami wrote Gayatri Mahamantra, Anand Gayatri Kathaand many other books on spirituality. Anand Gayatri Katha among these has descriptions of the many miracles of Gayatri sadhana that he personally experienced in the course of his life. 

Some of these experiences are being given below in his own words. "In my childhood, when I was studying in the 6th or 7th standard I was a very dull student. The teachers would routinely stand me on the bench at the very beginning of the class and this practice would unfailingly continue in every succeeding class for hours together. Upon returning home, the father would beat me and say - ’you are a moron, wholly incapable of doing anything’! I would weep and reply - ’Father! I do study attentively. But what can I do? Whatever I read I just cannot retain it in my memory’. But the father would not believe me. This routine of daily beating and humiliation depressed me so much that even at that tender age I began to seriously think about committing suicide. Death would be better than this humiliating life. 

One day, after the classes were over, I went to the small stream flowing by the side of my village. It was rainy season and the river was full. I advanced to the bridge across it and flung myself into the swirling waters underneath. I was determined to die but God had willed otherwise. Probably He had some other scheme for me. The fast currents carried me two miles downstream and threw me on the bank in an unconscious state. The locals there recognized me and took me home. "One day Swami Nityanand of the Arya Samaj came to visit our village, Jallalpur, and camped in my family’s orchard. My father assigned me the duty of taking meals to him daily. One day, upon my father’s instruction I took our buffalo to the village pond. The buffalo slowly advanced to the deep waters. I was a kid; I began to shout at her and throw pebbles. 

Finally the buffalo emerged on the other side of the pond and crossed into the zamindar’s fields. By the time I could skirt the pond and reach there, she had ruined a good part of the standing crops. The zamindar came running and thrashed me severely. My bones began to ache. Earlier that day I had taken beatings in school, too. When after the buffalo episode I finally came home, the father was angry at my being so late and he also beat me. I began to pray to God about what I should do. Father then ordered me to take food to Swamiji in the orchard. I did accordingly.

Thanks GOD, Thanks Sadguru,

Shiv Sharma

Tapa and Vrata = Pujya Gurudev

Tapa and Vrata Bring Order into Life

=Pt.ShriRam Sharma Acharya

“Yena devah svararuruhurhitva sharirammritasya nabhim| Tena geshma sukritasya lokam dharmasya vratena tapsa yashasyavah||” - Atharvaveda 4/11/6

"The Supreme Being by whose grace the self-realized, after discarding their mortal bodies, have attained to the elixir of moksha or salvation, by the grace of that Supreme Being, and by vrata and tapa we seekers of glory will also attain to that transcendental abode." Regulating the daily routine not only improves health but also imparts a certain glow to the whole jivana sadhana. 

The daily routine may appear to constitute a small aspect of life, but on a deeper look we find a reflection of the whole gamut of life in it. The values of life, its aims, direction, ideals, goal - everything we can glimpse in the daily routine. One whose day-to-day life is haphazard and disorderly, remains confused and aimless in the larger scheme of life, too. This is a cardinal truth whatever arguments and excuses to the contrary may be proffered. An organized routine ensures refinement and priming of the energies of the body, mind and soul, and their application in a specific direction. 

It is important to distinguish that order or organization does not merely mean the existence of a particular condition; the indication of a particular direction, too, is implicit in it. In disorder, on the other hand, there is neither any specific condition nor any direction. In order, there is spontaneous creation, whereas in disorder, only destruction flourishes. This truth can be perceived clearly in every walk of life and every nook of the society. Haphazard routine not only ruins health but also gives birth to serious psychological problems. Even the school going children and teenagers, not to speak of the adults, have become victims of these maladies. A disease like diabetes is not sparing even small children now. Miscellaneous studies point to only one factor as the root culprit, viz. the life-style has become unbalanced; the daily routine has become chaotic. 

Sleep time is wasted in fun and frolic while that for waking and working is spent in sleeping. This topsy-turviness has antagonized nature. Experts of human physiology as well as of human psychology are convinced that man will have to suffer the ill consequences of tampering with the biological rhythm ordained by nature. And this is exactly what is happening. If we have to salvage the situation, there is no alternative to reversing the inverted. This is the only solution which can bring modern life presently groping in the maze of wilderness back on the right tracks. There is an illuminating anecdote often related among the Vaishnav saint community. 

An elderly saint lived in Vrindavan, the dham or abode of Lord Krishna. Many among the wealthy and elite were his followers. They, too, suffered from the frailties which invariably develop from surfeit of money and power, but still they all possessed sense of veneration for their guru. They would often ask their guru about the ultimate secret of life. The saint fenced the question with a laugh because he knew that the underlying spirit of the question was not genuine enquiry but mere curiosity.

Thanks GOD, Thanks Sadguru,

Shiv Sharma

Shakti Power-II; Pujya Gurudev

Pujya Gurudev Pt. ShriRam Sharma Acharya’s Kripa

The Secret of Shakti Power

 (Akhand Jyoti Sept.Oct.2005)

The Gayatri Mantra is an invocation to God for bestowal of sadbuddhi (luminously righteous intellect). This prayer, made with living faith, fills the devotee�s mind, thoughts and emotions with the inspiration to follow the righteous path. Contemplation on the essence of this mahamantra makes the sadhak realize that the world�s greatest wealth and highest success are nothing but to acquire sadbuddhi. Once he is firmly established in this belief there arises a strong urge in him to acquire this attribute. This longing generates a kind of magnetic force in his inner space. Pulled by this force, all the virtuous traits, thoughts, emotions and inspirations present in the ether element of the space begin to converge in the devotee�s soul.

The science of the magnetic power of thoughts is well known. Thoughts of one kind attract like thoughts from the etheric space. The indestructible thoughts and resolves of great souls, both dead and alive, remain in perpetual circulation in the great void. They infuse the GayatriSadhak with a rich stock of this divine wealth. The enrichment of this righteous element in the body greatly changes its normal activities and habits. The tendency of the sex-organs to wallow in indulgences is slowed down. Bad habits like gluttony, frequent eating and eating all kinds of food without consideration for the eatable and the non-eatable gradually diminish. Light and satwik food starts giving contentment, and rajasik-tamasik items repel. Similarly, the passions of the sex-organs are tempered by the soothing effect of refined emotions.

The mind runs lesser and lesser in the direction of lust and sensuality, and belief in brahmacarya grows firm. The organs of sex and taste are the two most powerful sense organs. Their control is essential for integrated development and health of body, mind and soul. Activities like bathing, sleeping, work and other daily chores develop authentic simplicity and purity, which in turn nourish the feeder roots of health, happiness, peace and longevity. In the mental sphere, augmentation of virtues leads to a gradual reduction in vices and bad habits. As a result of this mental transformation, many problems and anxieties that routinely arise in the course of daily life begin to be solved easily. With the awakening of vivek or subtle discriminative power the ignorance-bred negativities of anxiety, fear, apprehension, attachment, loss etc. go away.

Absolute faith in God keeps the citta calm and composed, and one remains happily unconcerned about the future. Spiritual disposition does not permit indulgence in sin, injustice and exploitation. Consequently, there is no question of suffering punishment by either the state or society, or by the Divine Law, or by self-remorse. Virtues of selfless service, humility, charity, honestly etc. benefit others, and so the people in general turn grateful admirers and protectors. There is an effusion of love and contentment in life, which make it increasingly joyous and happy. In this way, increase of righteous and pious elements in the physical and mental sphere creates spring-wells of happiness in both.

Thanks GOD,Thanks Sadguru,

Shiv Sharma

Shakti Power = Pujya Gurudev

The Secret of Shakti Power

=Pt. ShriRam Sharma Acharya

Divine Shakti represents the executive dynamism of the Supreme Spirit and is synonymous with power, energy, strength, knowledge, plenitude, etc. The grace of Shakti showers boons of strength, peace, wisdom and prosperity whereas its absence leads to destitution, hopelessness, pain and misery. Those aspiring to become devotees of Shakti will have to single-mindedly devote themselves to panchopchar pujan (five-fold worship) of Mahashakti, which manifest as 
(1) physical power, 
(2) mental power, 
(3) emotional power, 
(4) financial power and 
(5) spiritual power. The lack or extravagant use of these powers compels a person to live a miserable life. On the other hand, earning and righteous use of these powers leads to happy and healthy life. How can we access the grace of Shakti? This mystery is hidden in the nine words of Gayatri-Mahamantra: 
(1) Tat  It is the symbol of God, the Supreme Transcendent Being; sadhak can realize It through faith and devotion. 
(2) Savituh - Savita is the fountainhead of Shakti; we can acquire Its grace through single-pointed sadhana 
(3) Varenyam  The Most Exalted. 
(4) Bhargo  Effulgent like Sun, the destroyer of sins; we should resolve not to commit sins. (5) Devasya  This is a symbol of Divinity; we should cultivate divine virtues within ourselves. (6) Dhimahi  The capability of overpowering vices and imbibing virtues. 
(7) Dhiyo  Illumined intelligence; augments wisdom, thoughtfulness, decision-making ability, etc. 
(8) Yonah - This is a symbol of divine blessings; we should learn to properly use them. 
(9) Prachodayat  Prayer for Divine Grace; may Mother Gayatri inspire us to adopt righteous living. On the auspicious occasion of Ashvin Navaratri let us try to understand this mystery behind the worship of Shakti.

Thanks GOD, Thanks Sadguru,

Shiv Sharma

Dhyan = Pujya Gurudev

Dhyan and its Benefits

=Pt.ShriRam Sharma Acharya

Dhyan is a state of pure consciousness, which transcends the inner and outer senses. The climax of Dhyan is samadhi. In Indian tradition, it is used for inner soul growth. Western psychologists link it with mental concentra-tion and consider it a special state of mind. But this is only the early phase of Dhyan. The techniques and nature of Dhyan might vary but even the modern scientific research validates and highlights its benefits. 

The term : Dhyan comes from dhyai dhatu used in lat pratyaya. Its meaning is contemplation or the natural tendency and direction of senses. Patanjal Yogashastra links it with ekagrata or concentration. According to Sri Aurobindo, Dhyan is that state in which the inner mind tries to see the reality behind things. Ekagrata means focusing the consciousness on one point or object and keeping it steady in one state. In yoga, ekagrata is achieved when the mind is deeply engrossed in a special condition like quietude, or action or aspiration or resolve. 

This is called meditation. It is a form of Dhyan. Dhyan, when constant, is called dharana. In dharana, for the first time, the power of consciousness is directed towards the inner being. When the mind, fixated with only one object, sees only that object and nothing else, it is the state of Dhyan. And when meditating upon the object the mind becomes completely still and merges into that object, the yogis call this condition paramdhyan. In yoga, the process of keeping chitta centered on any external or internal object for a long time is called avadhan. In dharana, the flow of this process or action remains constant in the desired direction. In its normal condition it is not continuous. 
The action of making this very flow of chitta continuous and unbroken is called Dhyan. It is a special state of chitta. Dharana and Dhyan may be compared to the flow of water and ghee (milk fat). When Dhyan is centered on the desired objective, it activates the power of resolve. Dhyan helps to strengthen resolve, and the resolve regulates Dhyan. The two are mutually complementary. According to Sankhya philosophy extermination of attachment is Dhyan ragopahati dhyanam. According to Agni Puran, contemplation with a calm mind is Dhyan. 

To be engrossed in Brahmibhav is also Dhyan. Dhyan is concentration of chitta in the object dhyai chintayam to dhatu Visnuchinta muhurmuhu. Anaksi pnetan manasa dhyanmityabhidhiyate. Brahma samasaktidhyarnam naman dusyate. Garud Puran has used the term Dhyan as: Brahmachintan. 
Brahmachinta dhyanam syadharana manaso dhti, Aham Brahmetyavasthanam samardhibrahmana sthiti. Likewise, in Visnu Puran, too, Dhyan has been used in identical terms. It is the indivisible flow of vtti that is devoid of all sensory knowledge.

According to Srimad Bhagwadgita Dhyan is more important than gyan as it cuts away the ties of karma. Sruti says that Dhyan leads to attainment of pragya. This is the right and best yoga."Amenanumanen dhyanabhyasarsenach tridha prakalpayet pragyam labhate yogamuttamam" The Mahabharat declares Dhyan as the highest and greatest attainment of a yogi. It is of two kinds ekagrata and pranayam. Pranayam together with five other means leads to pratyahar, which in turn enables one to have twelve kinds of dharanas Bhavedishvar sangatvam dhyanam dvadvasham dharanam. To merge oneself into ones ista with full dedication is also called Dhyan samahitenmanasam chaitayantavartita. tmano abhista deshnam dhyandhyanyabhi uchyate. Tantrasar mentions three kinds of Dhyan.

Generally Dhyan is classified into either sagun and nirgun or sarup and arup. Modern thinkers make three categories full consciousness (central region), dim or unclear consciousness (middle region) and complete unconsciousness (outer region). Its change from one state into another is very rapid. Different experts have prescribed different techniques of Dhyan either individual or collective. It can be practiced with closed or open eyes, in silence or even while singing. 
The Jains achieve the state of Dhyan through pranayam. The transcendental meditation is a quiet type of Dhyan while the followers of ISKCON do it with song and music. The quiet or silent Dhyan has three methods ekagrata, dharana and chanting of mantras. In dharana, mind is focused on an object, which may be a statue, picture, color, flower or a flame of deepak. Ekagrata is considered more difficult. In it, the object of focus could be a Hindu or Buddhist lotus, Islams moon, Jews Star of David etc. It purely reflects the growth of consciousness.

Thanks GOD, Thanks Sadguru,

Shiv Sharma

Sadhana = Pujya Gurudev

Shakti Sadhana

=Pt. ShriRam Sharma Acharya

Whatever exists in this world (animate as well as inanimate) is the manifestation of Shakti (Eternal Power). At some places it appears as dormant inactivity while at others it is seen as awakened activity. All the forms of life have originated from it. It is this consciousness that is seen in all the fauna and flora. It is this energy that is responsible for all the action, growth and expansion in this world. The whole cosmos is the play of Shakti. The play of this Shakti in human life is deeply mysterious. The awakening and strengthening of the three layers of our body physical, subtle and causal; and the five koshas (shells) annamaya, pranmaya, manomaya, vigyanmaya and anandmaya generate different types of currents of Shakti.

The awakening of different subtle chakras muladhar, swadhisthan, manipur, anahat, vishuddhi, aj�a ( Aghya) and sahastrar - is done for unraveling the mysterious world of this Mahashakti. In fact kundalini maha shakti is the base of human life itself. Mother Goddess Adya Shakti Herself energizes the awakened kundalini and enables a sadhak to achieve the highest goal of life. People, who remain ignorant of this mysterious play of Shakti, are akin to a fish that is thirsty in the vast sea. Those, who strive to delve deep in this mystery and undertake appropriate sadhana, achieve the honor of being called the children of Adyashakti. They become full of spiritual power. Nothing is impossible for them to achieve and accomplish.

The supreme knowledge of this Shakti sadhana, capable of transforming the impossible into the possible, is hidden in the twenty-four letters of Gayatri Mahamantra. Advanced sadhaks realize this truth. From this point of view, the nine days of Navaratri are very significant and auspicious for Gayatri sadhana. Those sadhaks who undertake the sadhana of Gayatri Mahashakti, will become dynamos of uplifting spiritual energy which will be a boon for themselves as well as the society. Let all parijans engage themselves in intensive Gayatri sadhana during the coming Navratri Parva .

Thanks GOD, Thanks Sadguru,

Shiv Sharma

Navaratri Sadhana-II : Pujya Gurudev

Navaratri Sadhana : The Bestower of Celestial Boons

=Pt.ShriRam Sharma Acharya

He thereby engages in refining and purifying his inner-self. In the course of mini Gayatrianusthana of 24 thousand japas, a daily japa of 27 rosaries of the mantra recitation is prescribed which, at normal pace, is completed in 3 to 4 hours. If a novice is unable to recite the full Gayatri mantra, he can still complete the requisite number of japas with the five-syllable Gayatri "Om bhurbhuva sva". This takes only one hour daily. The Navaratri - sadhana done with reverential faith (Shraddha) fructifies with miraculous effects with respect to self-elevation. This is because Gayatri is the supreme creative energy, which bestows virtuous qualities and enhances the elements of divinity and spirituality in the body, mind and soul of the sadhak. This is the royal highway to self-realization. 

A question may arise here that Navaratri is associated with the worship of Durga and so, how is Gayatri anusthana related with it. One should know that Durga - Mahakali is a form ofGayatri Mahashakti. Durga is the name of the form of the supreme force that destroys whatever is base, evil and dark. 

The worship of Durga in her nine external forms is done precisely with a view that she destroys the vices, which have taken root in our sense-consciousness. It is the sinful tendencies / instincts of man that are the Mahisasur (the buffalo-demon). In Navaratri, an attempt is made to restrain and throw out of our psyche those tendencies through mental resolve and regulated conduct. A self-controlled and purified soul is endowed with the power of Durga, Mahakali or Gayatri. This very force, upon refinement of inner consciousness, becomes the destroyer of Mahisasur (mahisasur mardini). During Navaratri anusthana, meditation is sought to be intensified and focused with japa to maintain the flow of mind towards deeper and higher rages of consciousness. In sakara upasana or worship of a visible form of Divinity, contemplation is on the Idol of Gayatri or the Gurusatta, while worshippers of the nirakara (indeterminate or attributeless) concentrate on the Sun and its radiating rays as Gayatri Shakti. When the appropriate mood is achieved, the mind turns effortlessly to the Mother-sentiment (Matribhava), lips continue automatically with the japa and the fingers with the beads of rosary, and the mind is absorbed in receiving uninterrupted affection and energy from the Mother. In this period, one should specially engage in introspection. 

The mind should be kept free from anxieties and distractions as for as possible. In introspection, there should be an attempt to evaluate the direction of life led so far, to consciously be aware of the negativities within oneself and to outline concrete course of action for their rectification through self-refinement and penance. A firm resolve should be made to inculcate the qualities of excellence and goodness in life. 

An effective programme should be chalked out for integration of the elements of sadhana, svadhyaya (study and contemplation), sanyam (self-control) and seva (service of the needy) in life so that there emerges a composite way of life in which self-development goes side-by-side with due observance of familial and social responsibilities. Thus, if a clearer and better outline of the future course of life could be formed and confidence be generated to implement it during Navaratri sadhana, it should be deemed that one has received an immediate prasada (divine grace) of Mother Gayatri. It should be clearly understood that only through noble deeds could we actualize our higher potentials and be the rightful recipients of Gods grace. Some basic rules of Navaratri sadhana should be strictly followed. Important ones among these are fasting, continence, sleeping on a hard bed, not taking service from others, and keeping the daily routine well regulated and disciplined. 
These apart, at the mental plane, too, one should try to remain in an exalted state of happiness, goodwill, calm, peace and contemplation. Even while engaged in meeting your normal daily obligations, the sadhak should remain immersed in Ista-remembrance and keep oneself free from envy, jealousy, idle-gossip and slander. Maintain your mental poise even in adverse circumstances. 
All creatures of the world are the progeny of Mother Gayatri. The Mother indwells all. 

This awareness should be the basis of all activities of the sadhak while heading the path of sanyam, svadhyaya, sadhana and seva and inspiring others, too, to do the same. The Navaratri sadhana completed in this lofty state of mind and within the framework of the above mentioned prescriptions will certainly prove to be the bestower of heavenly blessings ofGayatri Mahashakti and Gurusatta on the sadhak. The sadhak must participate in the Havana (offerings into the sacred yagya-fire) on the purnahuti day praying for universal peace, well-being, and happiness with every oblation.

Thanks GOD, Thanks Sadguru,

Shiv Sharma