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

Navaratri Sadhana-I : 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). 

Thanks GOD, Thanks Sadguru,

Shiv Sharma

Old Habits-II ; Pujya Gurudev

Is it Possible to Change Old Habits?

=Pt.ShriRam Sharma Acharya

To an extent we ourselves determine the environment around us. A cultured person will keep his things in an orderly and appropriate way. His shoes, clothes, hat and even his comb would be clean and tidy.There would be no dirt on his shoes; his clothes would be ironed and folded neatly. He would appear attractive with simple limited set of clothes compared to an untidy person with a overstuffed wardrobe of costly clothes. He would attain happiness with minimum expenditure. He would not be consumed with the desire to possess a palatial house. In a small house, or even a room, he would live a rich, refined, cultured and caring life. Good manners do not mean how we verbally interact with other people; they mean that we conduct ourselves with dignity, humility and warmth. 

You may ask: how can one say that I am conducting myself in a reprehensible and disorderly manner? It is easy and self evident. You know that by waking up regularly, exercising the body regularly, having health-giving eating habits, remaining tension-free and taking a good rest to keep the body vibrant and healthy. But alas! How many people can control their eating preferences? In todays hectic lifestyle, how many can remain tension-free? In the mad race for earning more and more money, people have become careless with respect to their health. Many people have enough wealth, which permits them good lifestyle, food, clothes and palatial house. 

Yet they remain in a state of perpetual tension and agitation. Thus we live in a self created hell.. Other examples of self-destructive habits are to watch a movie even though the eyesight is weak; to smoke tobacco, drink alcohol knowing well the damaging effects it has on the body; etc. It becomes the bounden duty of mature and responsible members of society to be vigilant against imbibing ruinous habits and guide and inspire their children by personal example to grow into healthy, happy caring and warm-hearted citizens

Thanks GOD, Thanks Sadguru,

Shiv Sharma

Old Habits = Pujya Gurudev

Is it Possible to Change Old Habits?

=Pt.ShriRam Sharma Acharya

Habits play a crucial part in life. The personality of a person is determined by his habits. Good habits make a person gentle, genial and great while bad habits deform and disfigure a personality. Everyone is aware of the importance of habits and many wish to change their bad habits in order to improve their character, traits and personality. 
However, people complain that they find it well nigh impossible to uproot their deeply ingrained bad habits. 

This is a counsel of despair and is not true. It is, of course, difficult to uproot and change bad habits, but it is not impossible. If a person is determined and musters the requisite willpower, he can certainly succeed in his efforts. 

What is a habit? It is a mental rut created by mechanical repetition of a task. The tyres of a car travelling on a muddy road make a distinct impression. Similarly, the repetition of a task makes an impression on the mind. The more we repeat a task, the deeper becomes the impression. Every habit, thus, gets firmly fixed in the mind. A habit can be uprooted by steadily and persistently working against it. 
Just as performing a task again and again creates a habit, performing an opposite task again and again eliminates it.If the mind forces you towards the old habit, gently but firmly divert it towards the positive habit you want to imbibe instead. It is always easy to go back to old habits and therefore the mind gets effortlessly inclined towards them. The formation of a new habit is therefore very difficult initially. However, with repeated performance, it takes roots and becomes a part of ones nature. The refinement of gross and perverse tendencies in a persons personality or bad manners in his conduct is possible only by long-term practice and unwavering determination. Every self-confident person, if he wishes, can dramatically change for the better his mentality and outward conduct through regular practice. 

Children are particularly vulnerable to easily imbibe good or bad habits. They constantly imitate the habits of people they come into contact with. To make our children well-mannered, cultured and responsible citizens, it is necessary that we ourselves present an example of an ideal conduct before them so that they can follow in our footsteps and enrich their lives with inspiration and enthusiasm. 
               If parents exhibit laziness or misbehaviour in their conduct (for example in getting up late in the morning, conversing rudely with people, making inappropriate gestures, etc.), then how can we expect their children, who remain with them for 15-16 hours a day, become civilised and well-mannered? (Countinue)

Thanks GOD, Thanks Sadguru,

Shiv Sharma