Akhand Jyoti Magazine Sept Oct 2021

VOLUME: 19

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ISSUE: 5

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Sept.-Oct. 2021

Amrit Chintan

How to Lead a Joyful Life?

The external world, as we find it, is primarily a reflection of our inner world. The intrinsic desires and sentiments of the human self are so strong that they attract and accumulate thoughts of similar nature, trigger one’s actions accordingly and thus create corresponding circumstances.

So, if we want to clean up the ambiance around us, we will have to begin purifying our own thoughts and sentiments first. We should first conquer our vices, untoward instincts, and wrong thinking if we want peace around us. Sheer selfishness and egotism are the root causes of conflicts and clashes, whether familial, social, or communal. The narrow tendency of grabbing supremacy at any cost, neglecting even the genuine rights of others, and ignoring humanity’s ethics, are the reasons behind the religious or political wars, the consequences of which are horrifying and devastating.

One may aspire for the self-respect and progress of one’s life, but one should not block other’s ascent for this purpose. People might acquire wealth by such means, but it hardly gives them any joy; it eventually proves to be agonizing. The only way to happiness is promoting equality, cooperation, mutual respect, and goodwill among all. This way, we can all contribute to society’s progress and lead a joyful life.

- Pujya Gurudev Pandit Shriram Sharma Acharya

Those who wish to sing always find a song. - Swedish proverb AKHAND JYOTI

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CONTENTS 1.

Amrit Chintan How to Lead a Joyful Life? ...................................................................................................

2.

3

From Chief Editor’s Desk Shantikunj: The Land of Rejuvenating Sadhana Sessions ....................................................

5

3.

Let us Gear up to Face Future Challenges .............................................................................

7

4.

Ganesha Chaturthi: An Auspicious Festival of Collective Celebration and Enlightenment.........

9

5.

Science and Spirituality Importance of Phonetics in the Veda-Mantras .......................................................................

6.

13

Health and Wellness Let Us Eat Thoughtfully. .......................................................................................................

18

7.

Spiritual Journalism Should Expand Its Outreach .................................................................

20

8.

How to Earn Abundant Money? ............................................................................................

23

9.

Youth Column Efficient Life Management during COVID Pandemic ..........................................................

27

10.

Trees are the Mute Inspirers of Dhyana-Sadhana ..................................................................

30

11.

Importance of Reticence and Quiescence ..............................................................................

32

12.

Odyssey of the Enlightened - 81 Invocation and Enshrinement - 1 ...........................................................................................

34

13.

Let us Use Traditional Methods of Rainwater Harvesting to Solve Water Crisis .................

37

14.

Yug Gita - 32 A Vºtar³ga (Passionless) Person Achieves the State of Oneness with God ...........................

39

15.

Help often comes from Incorporeal Souls ............................................................................

44

16.

Amrit Vani S³dhan³ of the Pr³ñamaya Koïa: Preliminaries ....................................................................

17.

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Shantikunj News ................................................................................(Inner and back cover pages)

Be the kind of person with so much joy that your presence brings joy to others.

- Germany Kent AKHAND JYOTI

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From Chief Editor’s Desk

Shantikunj: The Land of Rejuvenating Sadhana Sessions

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he present education system being followed worldwide, leaving aside the frontline institutions, aims to provide the essential qualification to procure the recipient some employment. From the point of financial security, this system appears good. But there are more significant aspects, like refining the personality of the students, making them honest and empathetic citizens, inculcating social behavior, developing virtuous traits, etc., that are missing. As a result, we see many people reaching higher academic or administrative positions after completing their education, but great men like Buddha, Mahavira, Pujya Gurudev, etc., are seldom visible.

The holistic development of personality is an important issue as it contributes to individual growth as well as the welfare of society. Now the question arises - how can this issue be solved? Mere listening to discourses/ lectures cannot deliver the goods. We have to develop a strategy, a program, and an environment where the learner is motivated to imbibe virtues. He moves from self-centeredness to othercenteredness. Instead of individual

good, he thinks of collective welfare. Unfortunately, the present education system cannot impart such values to the learners. The reason is – to refine/modify the personality of a person requires molding of his gunas (virtues/vices), karmas (actions/deeds), and swabhava (nature). This requires specific nourishing agents, much like a seed of a tree needs manure, water, sunshine, etc.

Further, the personality of a person is also based on his/her beliefs and habits. Therefore, without refining them, it is not possible to achieve the desired change by merely giving lectures. When the evil impressions are deep-rooted within, how long can the external cleaning work? That is why even the best of discourses do not leave their impressions on the listeners. In fact, very often, the speaker himself is observed to behave against his own sermon. The purpose of mentioning all these things here is that unless the layer of evil impressions on the inner-self is removed, it is not possible to bring about a stable and effective change in personality.

The need for an appropriate environment is of utmost importance. In order to spin a good cotton thread, it requires a definite percentage of humidity in the atmosphere. Usually, with the manually operated spinning wheels, neither such a necessity is felt nor is it possible to change the humidity level so easily. But in the spinning mills, where the very fine thread is spun at high speed, the level of humidity in the air must be controlled. Similarly, special conditions have to be maintained to manufacture certain medicines and chemicals.

Inner transformation, too, requires a favorable environment.

Water flows down the slope automatically. Earth’s

Education is not the filling of a pot but the lighting of a fire. – W.B. Yeats AKHAND JYOTI

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gravitational force automatically lets the objects fall from higher to lower levels. It is for uplifting anything that the need arises for special efforts, special resources, and power.

For spiritual progress, an environment that encourages and guides the person towards his goal is required.

Considering these aspects, Pujya Gurudev established Shantikunj, Haridwar, as a modern symbol of the Gurukul of the Vedic Age, way back in 1971. This institution is located under the shadows of the Himalayas, in the holy vicinity of the Ganga, and on the Tapasthali of Saptarishis (seven seers of yore). The daily routine begins at 3:30 a.m. with collective prayer followed by spiritually rejuvenating “Gayatri Mantra chanting and Rising Sun Meditation” and Akhand Deepak darshan (the sight of the sacred lamp lighted since 1926).

Yagya (herbal fire-ritual) is also performed every morning, which reminds one of the Vedic days in the ashrams of the Rishis. Forenoons and afternoons are scheduled for lectures/ discourses and practical and fieldwork under different courses/training workshops/sadhana sessions. Two unique meditations are also practiced every day – Jyoti Avadharan Sadhana in the afternoon and Nada Yoga Sadhana in the evening for 15 minutes each. The spiritually purified and vibrant ambiance here rejuvenates everyone who visits this Teertha.

The parijans, who are interested in the refinement of personality but have less time to spare, must attend Sanjeevani Sadhana sessions (of nine days duration). In these sessions, an effort is made to transform the sadhaka’s physical, subtle, and causal bodies (body, mind, and soul). The divine mentorship of Pujya Gurudev and Vandaniya Mataji and the subtle flow of their Tapa-Prana fills the sadhaka with so much vital power that the root cause of all their problems is automatically eliminated. The participants are charged with such overwhelming positive energy that they resolve to uplift themselves, their families, and society.

All are welcome to visit this sacred Tapasthali of Pujya Gurudev and Vandaniya Mataji and get their subtle blessings.

With prayer-filled wishes

(Pranav Pandya)

The relationship between apprentice and mentor is one of the most beautiful and most sacred relationships. In sharing his wisdom with his apprentice, the mentor discovers even more knowledge to share.

- Charbel Tadros All the great utterances of man have to be judged not by the letter but by the spirit the spirit which unfolds itself with the growth of life in history. - Rabindranath Tagore AKHAND JYOTI

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Let us Gear up to Face Future Challenges

T

he most fundamental responsibility of a man is to work. Fulfilling one’s obligations is an essential requirement for every human being. Various occupations, professions, jobs, businesses, education became an integrated part of human life to fulfill this requirement. Everyone does some work or the other in order to earn a livelihood. There could be a million ways of doing it, but the intent remains the same. This topic is vitally important in present circumstances because we cannot imagine the employment scenario 50 years from now. In the recent past, the pace at which Machine Learning and Robotics have emerged can transform the world of employment in ways unimaginable in the next 50 years.

The technical revolution has brought automation in almost all spheres of society. It is natural for many to feel threatened that the future might be dominated by automation, and employment prospects for people will become nil. Such fears loomed large even during the industrial revolution, where people were apprehensive that a large chunk of people would lose their jobs and livelihood, but history is witness to the fact that those fears were

baseless. In fact, the employment opportunities increased, incomes soared up, and people are living a more comfortable life. Despite these assurances, it is probably understandable why people are concerned in present circumstances.

There are two types of energies present in all of us – one is the physical strength, and the other is the intellectual energy.

During industrialization, machines replaced the physical strength aspect, but intelligent control remained with us.

The advent of tractors in farming and the establishment of industries did not reduce the role of people; in fact, it got increased because intellectual tasks like communication, information, analysis, etc., were possible only by human beings. But the circumstances being faced today are different because the advancement of Artificial Intelligence (AI) is endangering the role of human intervention for the first time in the history of humankind. People generally think of only computers whenever the term AI is mentioned, but that is not true. Right from Biosciences to social sciences, we are witnessing automation in all domains. For example, driving a car involves physical, intellectual as well as ability to estimate. The person driving the vehicle needs to observe that someone is walking on the curve and estimate when he will reach the road based on his walking speed and appropriately apply brakes. Gradually but surely, we are seeing driverless cars doing this job more efficiently than human beings.

Artificial Intelligence is not just about doing things better and faster; it has a unique ability that humans do not have, i.e., updating or enhancing itself. Many times, people cannot keep up with the pace of changing technological

The gem cannot be polished without friction, nor man perfected without trials.

- Chinese proverb AKHAND JYOTI

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advancement and are left behind. But AI can accomplish this easily. For example, if a new treatment or surgical technique is invented in America, it would take several years for doctors in Africa to learn and use this technique. However, if there is an integrated network of artificial intelligence, this knowledge can be transferred to the entire world with the flick of a button. These features and their pervasiveness ensure that humanity will definitely benefit from them.

intellectual acumen. Unfortunately, not many people are ready for that. For example, giving a rifle to a person who does not know shooting and send him to fight a battle is one level of challenge. But to send a novice without any preparation or training to operate a drone is a totally different level of challenge.

Another example is the number of road accidents that are around 13 lakh every year. If driverless automobiles come to the fore, this number can be reduced by 90% right away because 35% of road accidents are because of drunk driving, 30% are because of overspeeding, and 25% are because of recklessness.

All these reasons can immediately be eliminated by driverless cars. In addition to this, research is now being done on establishing communication between AI and humans so that AI can understand the person’s mental state and converse with him.

This discussion becomes very important in the present scenario because planning for the requisite training ahead of time is very crucial. Otherwise, a majority of the population may find themselves unfit for any employment. This can open the pandora’s box of all the economic problems and mental and social health issues born out of widespread unemployment.

When we look at such instances, it feels like machines will replace almost all human abilities. While this is true, it also means that when most of the daily routine activities of life are automated, humans will have the time and bandwidth to tackle those problems that have eluded us thus far and have created a threat to our own existence – right from incurable diseases to environmental crisis. In summary, we can envisage new vistas of employment opening where none exist today. So, we can expect that the future will not be about humans competing with machines, but both of them cooperating.

If this situation happens, it would be imperative that humanity gears up and readies itself to face it. When mechanization occurred, not much training was required for humans to learn to control the machines. Right from driving the vehicles to running the factories, few days of training was sufficient. But to control Artificial Intelligence and make it work might require immense

Amid all these problems, an important aspect that comes to the fore is that when machines fulfill the basic requirements of life, man would be compelled to ponder upon the critical questions of life. What is the purpose of human life? What are we born to do? These questions are not tormenting us today because we have wrapped ourselves in mundane life.

Our energies are focused on earning a livelihood and amassing a fortune.

If we were not to run around for these daily needs, we might be nudged to think of these questions and thus turn towards spirituality.

Our very survival depends on our ability to stay awake, adjust to new ideas, remain vigilant, and face the challenge of change. - Martin Luther King Jr. AKHAND JYOTI

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Ganesha Chaturthi: An Auspicious Festival of Collective Celebration and Enlightenment

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n Hindu tradition, Lord Ganapati or Ganesha, as the name indicates, is revered as the leader of the gañas1. He is, therefore, the first to be welcomed and worshiped on all auspicious occasions and religious ceremonies.

Several Vedic texts refer to him as adi (primordial) devat³. “Ramcharit Manas” (the holy Ramayana by Goswami Tulasidas) and several other texts of Hindu religion composed in the later ages also accept this. All Hindu rituals/sacraments begin with invocation and worship of Ganapati.

He is the vighnahart³ (remover, destroyer of all obstacles and evil hindrances). Therefore His blessings and divine protection are sought by the devotees at the beginning of all important tasks. He is worshiped as Mangal Murti – the deity of auspicious welfare. Divine powers Riddhi and Siddhi are regarded as his ‘soulmates’ because his grace showers enormous potential and opportunities of prosperity and eminence. This is also described in a devotional hymn in the Yajurveda as “Nidhin³m Tv³ Nidhi Pati […]

In most traditional schools, chanting of the Vedic Hymns begins with the devotional prayers of Ganapati. The Rigveda also cites that all (auspicious) activities begin from Ganesha’s blessing.

The “Ganapati Atharvashirsha” describes him as selfexistent, omnipresent (like the trinity Gods — Brahma, Vishnu, and Shiva) divine power: Sarva® Jagadida® Tvatto J³yate | Sarva® Jagadida® TvattastiÌÚhati | Sarva® Jagadida® Tvayi LayameÌyati | Sarva® Jagadida® Tvayi Pratyeti | That way, the devotees or followers of a specific faith always sing paeans in the supremacy of their deity. However, Ganapati is not only enshrined in the hearts of his devotees as the first to be worshiped but is also ‘first revered’ by the s³dhakas of spiritual practices. Notably, the advanced level yoga practices of spiritual science also begin the ascent of consciousness from the chakra2 of his sublime energy: Namely, in the KuñÃalinº J³garaña S³dhan³, the activation and elevation of pr³ña (vital spiritual energy) begin by awakening this sublime energy ‘stored’ in the mul³dh³ra chakra.

Thus, the evolution of consciousness also begins with the blessings of Lord Ganapati. The scriptures, therefore, describe him as the devat³ who empowers the world. The shape of the sublime energy-aura of awakened mul³dh³ra chakra is realized (in the state of trance) by the accomplished yogis/s³dhakas as having four petals. The number ‘four’ or ‘fourth’ is called “Chaturtha” in Sanskrit, and the fourth day

The festivals are like a map charting our spiritual progress in God. – Anonymous AKHAND JYOTI

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(tithº3) of every lunar half of a month is called “Chaturthi.”

So, some scholars of the ancient Indian texts link the fourpetals (of the shape of the mul³dh³ra chakra) with Ganesha (Janma) Chaturthi4. In terms of the yogic science, it would imply that the opening of the four-petals (in the mul³dh³ra chakra) corresponds to the awakening of the divine power of Shri Ganesha in the form of the extrasensory potential of pr³ña in this chakra.

Celebration of Ganesha Festival: Many devotees observe fasting and worship Lord Ganesha on Chaturthi after the full moon day of every month. But, the Chaturthi of the bright lunar half of the “Bh³drapada” month (which occurs in August/September of the English calendar) is of special importance. This particular tithº is regarded as the day of the ‘birth/manifestation’ of Shri Ganesha. Hence, an auspicious festival of ten days begins on this day. This joyful festival is both religious and cultural. Its celebration is full of a rare combination of enthusiasm, cheerfulness, devotion, and cultural activities. Most importantly, it is celebrated individually at home and collectively by everyone in the residential complex/colony. In many places, people of other faiths (e.g., Sikhs, Muslims) also whole-heartedly participate in the celebrations with reverence.

In the late 19th Century, the collective celebration of the Ganesha Festival was popularised by Lokmanya Tilak as a medium of cultural and social awareness of the masses towards India’s freedom movement.

Beautiful artistic idols (usually made up of clay) of the Shri Ganesha are enshrined at a clean and quiet place in the home and/or on a specially designed, well-decorated stage/table/stand in the colony. The deity is treated as a divine guest with due maintenance of sanctity. After the rituals of worship, every day, the deity (idol) is offered

naivaidya as delicious vegetarian, home-cooked food (which is later on distributed among the devotees as pras³da® (praï³da, blessed food).

Modak — the favorite sweet of Lord Ganesha, is an essential part of this naivaidya. Its round shape with a pointed top indicates wholesomeness and supreme grace (of the Almighty).

“Moda” means joy. As the name “Modak” implies, this naivaidya not only generates (worldly) enjoyment of the taste of this meticulously homeprepared sweet, but it also symbolizes the pure, inner joy of getting immersed in the devotion of Shri Ganesha.

Teachings Symbolized in the Ganesha Idol: Shri Ganesha appears like a cute elephant-headed child in the idols.

Because of his elephant-like head and face), he is also referred to as Gaj³nana.

Perhaps, there is no other god whose idols are so cute and cheerful; the Yajurveda hymn rightly cites this as “Priy³ñ³m Tv³ Priya Pati […].”

He is shown riding on a tiny mouse.

A mouse cuts everything into pieces using its sharp teeth as if it carries out investigative dissection to get complete details, to find the root cause of everything. Shri Ganapati’s ride on a mouse symbolizes his completely controlled (focused) analytical ability

Festivals promote diversity; they bring neighbors into dialogue, increase creativity, offer opportunities for civic pride, and improve our general psychological well-being. - David Binder AKHAND JYOTI

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and sharp intellect that can thoroughly decipher everything, every piece of knowledge up to the deepest depth.

The trunk on his elephant head symbolizes his long reach (to punish the sinners, protect and reward the devotees, and greet and honor the saints and other virtuous people). In some designs (especially in the huge idols placed on a stage during collective worship and celebrations in a colony),

the trunk is shown as moving here and there. Its movements symbolize the ever-vibrant vigilance of Shri Gaj³nana that keeps all adversities and evil powers away. According to the allegoric narrations of the mythological texts, in one of his incarnations, Lord Ganesha appears with a big tummy to destroy some devilish beings. His idols, therefore, show him as lambodar (having a large stomach). This symbolizes his ability to hold (tolerate) all the good and the bad (effects/circumstances), both without any attachment. Further, this shows his capacity to grasp and store enormous knowledge; he is revered as knowing all the Vedas. He is also the God of prudence, proficient skills, and creative talents, including music and dance.

Munificent Donor Karna Once Sri Krishna and Arjuna were going somewhere. On the way, Arjuna asked Shri Krishna, ‘Oh Lord! There is a curiosity in my mind. If, you allow then may I ask? Shri Krishna said, ‘Ask Arjuna.’ Then Arjuna said, ‘I also do a lot of charity, but why do people call Karna the munificent donor?’

Hearing this question, Shri Krishna smiled and said, ‘Today, I would quell your doubt.’ So, Shri Krishna transformed two nearby hills into gold and said to Arjuna, ‘Hey Arjuna! Distribute the gold on these two hills to nearby villagers.’

After seeking permission from the Lord, Arjuna went to do this work.

He called all the villagers and told them, ‘Please make a line. I will distribute the gold.’

And he started distributing gold. The villagers praised Arjuna very much. Arjuna used to break the gold from the hill and give it to the villagers. Arjuna kept distributing the gold for two days continuously. The people of the village started queuing again. Arjuna got tired. Even after the continuous distribution of gold for two days, there was no decrease in the size of those two hills.

So, he told Shri Krishna, ‘Now I can’t do this work; I need rest.’ Lord said, ‘All right! You take rest now.’

Lord then called Karna and asked him to distribute the gold of these two hills among the villagers. Karna called the people of that village and told them, ‘This gold belongs to you. You may take as much gold as you want.’ Saying that Karna left that place.

Arjun told the Lord, ‘Why did such an idea not come to my mind?’ To this, Shri Krishna said, ‘You got attached to the gold. You were giving the gold according to the needs of the villagers. So, you had the feeling of being a giver. But, on the other hand, Karna did not do this.’

After giving the gold to the villagers, he left the village. He did not want anyone to praise him in front of him. He didn’t care what people say behind his back. It is the sign of that person who has attained enlightenment. Thus, Sri Krishna quelled Arjuna’s doubt.

Logic is like a mouse. It can cut through anything. Ganesha is the Lord of inward logic.

- Shunya AKHAND JYOTI

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The ornaments on his crown and the body represent prosperity with eminence. His elephant-like big ears indicate that he listens to everybody, and he is always alert and aware of what is happening anywhere in the expanse of Nature. His single and sharp tooth implies his trenchant steadfastness.

His (four) hands hold symbols of courage (to destroy the evils), and control (over negative and wayward tendencies), wisdom, peace, and auspiciousness. His upper right hand is always in the posture of blessings; his big eyes reflect his beatifying love and divine kindness for all beings. Indeed, as implied in the Indian Culture, the very purpose of idol worship would be served if the devotees learn and adopt the teachings symbolized in the deity’s idols. Such devotees would be blessed forever by Shri Ganesha.

Nearest God for All: The “Ganapati Atharvashirsha” describes the omnipresence of (the divine aura of) Shri Ganesha — Tvameva Sarva® Khalvida® Brahmasi. He is supposed to be nearest to all.

His idol is not necessary to offer him a devotional tribute.

In the absence of an idol or picture, the devotees invoke his presence and worship him in any symbol — e.g., a betel nut placed on a betel leaf. He is everywhere for everyone who prays for his grace through the heart.

A traditional devotional song (³rati) of Shri Ganesha has a line describing him as present in all the fourteen lokas (horizons or realms of existence). In terms of the spiritual science, these fourteen lokas refer to the fourteen faculties of expression of consciousness-force — the five sense organs of action (panca karmendriya), five sensory faculties of cognitive functions (panca jó³nendriya), and the four components of the expression of the inner self — the anta¡karaña catuÌÚaya5. The existence of His divine light thus expands in the sublime as well as the manifested domains. Lord Ganesha is present everywhere, and all

existence is encompassed within Him. This is why the scriptures say — Sarva® Jagadida® TvattastiÌÚhati.

Notes: 1. Gañas: Prominent classes. The ancient Indian texts on astrology describe three gañas, namely the devat³ - God forms/divine forces; the humans; and the rakïasa - giant demons. All three respect and recognize Gañapati as the first to be worshiped.

2. Chakra: Advanced science of yoga and spirituality describes the presence of six extrasensory pr³ñic energy nuclei subtly present along the spinal cord. These are called chakras, or more specifically, ÌhaÚ chakras. The mul³dhara chakra, as the name suggests, is the base chakra. Ganesha is revered as the commanding devat³ (divine incharge) of this chakra.

3. Tithi: Day/date counted according to the Hindu calendar.

4. Ganesha (Janma) Chaturthi: The auspicious day, regarded as the day of ‘birth/manifestation’ of God in the form of Shri Ganesha (in the primordial Age of “Satyuga”), as the ‘son’ of God Shiva and Goddess Parvati.

5. Anta¡karaña CatuÌÚaya: Mana: The (sub)conscious mind; Buddhi: Intellect; Chitta: the unconscious mind; and Aha®k³ra: The sense of “self ” /being.

Cultivate the habit of being grateful for every good thing that comes to you and to give thanks continuously. – Ralph Waldo Emerson AKHAND JYOTI

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Science and Spirituality

Importance of Phonetics in the Veda-Mantras

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ccording to some mystic experts of the ancient scholarly studies, every syllable or symbol in the firstever scripting of the Vedas had about 18 phonemes (sounds) associated with its pronunciation. The meanings of the syllables/symbols varied according to the phoneme. Thus, a single word would have multiple meanings and impacts because of the specific context of these symbols in the same or different mantras. This is how the Vedas, the most ancient sources of knowledge, could accommodate unlimited knowledge.

to its chanting pattern. Phonetics and acoustic principles of chanting of the Vedic Mantras are therefore essential. The Sama Veda (S³ma Veda) primarily deals with the rhythmic (musical) patterns of the chanting of the Vedic Mantras as hymns.

Purely in terms of the phonetics of their pronunciation, the varñas (syllables and symbols) used in the Veda-Mantras are all-encompassing.

In his famous book[1] “The Garland of Letters,” globally reputed scholar Sir John Woodroffe has highlighted this fact as - “The Vedic Varñas are eternal and represent in themselves and their variations all the possibilities of articulate speech in all languages.”

Specific symbols are used in the Vedas to represent different accents and amplitudes. Because of a highly compact symbolic representation, complete decipheration of the self-sufficient phonetic code of the Vedic Varñas has not been possible by the scholars of the later times. Only some symbols have been decoded to identify the accents with the help of the main principles cited in Maharshi Patanjali’s Mah³bh³Ìya. For instance, the vertical and horizontal lines around a syllable of the Vedic script are found to indicate udātta (raised, acute accent, high pitch), anudātta (not raised, unmarked, low pitch), and svarita (sounded, high falling pitch) accents.]

Musical Patterns of Loud Chanting The impact and effect of a VedaMantra are supposed to vary according

In some earlier articles, we have discussed the perceivable and transcendental benefits of spiritual experiments of the japa-s³dhan³ of the Veda-Mantras. The loud chanting of the Veda-Mantras as hymns in specific musical patterns (Vedic Swaras) also significantly affects the mind-body system.

Some successful mantra therapy experiments (reported earlier) illustrate such effects. A recently conducted advanced laboratory research on the human brain has shown that this practice helps enlarge the memory lobe, which accounts for the sharpening of the memory[2].

The scholars of the Vedic literature have largely interpreted that this kind of symbolic representation serves the main

Quality is never an accident. It is always the result of high intention, sincere effort, intelligent direction, and skillful execution. It represents the wise choice of many alternatives. - Will Foster AKHAND JYOTI

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purpose to help decide a loud chanting pattern for collective chanting/singing of the mantras, as part of some Vedic sacrament, e.g., during a yagya. However, the symbolic representations also guide designing specific modes of japa that would generate specific acoustic effects for some desired purposes.

Difficulties in Deciphering Vedic Swaras The ancient texts on Sanskrit grammar and the Vedic literature available to the scholars of our times are too difficult and incomplete in terms of – (i) deciphering and identifying the original phonetic patterns to decoding a unique meaning of a word (in a Veda-Mantra) from amongst the multiple possible implications; or (ii) generalizing the principles for such interpretations. Moreover, different schools of thoughts have different styles of translations. This sometimes leads to controversies in identifying the meaning and of the best chanting patterns of the Veda-Mantras.

Most of the interpretations and translations of the Vedas available to us today are based on Acharya S³yaña’s approach. Erudite foreign scholars like Prof. Friedrich Max Müller, also, despite dedicating over twenty years of diligent search for maximum available literature (commentaries) on Vedas, had to largely rely upon Acharya S³yaña’s work because of the non-availability of the earlier treatises in the original or complete form. Therefore, the majority of the scholars of the modern age have used Max Müller as the principal reference for their translations (in other foreign languages) and commentaries on the Vedic texts. However, in view of the lacunae of Acharya S³yaña’s interpretations of the Vedic Swaras described by some scholars, one might be confused about the authenticity/completeness of any published literature on the Vedas that is available today.

It would therefore not be an exaggeration to infer that – Access to the most original Bh³Ìya of the Vedas and a foolproof

analysis of the phonetic-symbols used in the Vedic script will not be possible in the present era unless the spiritual yogis of today invoke deeper acumen like the rishis and endeavor to realize the perfect meanings and swaras through the inner intellect.

Need of Research on the Sama Veda As stated earlier, the original forms of the Vedic phonemes and the associated accents (swaras) for the chanting of any syllable were classified into eighteen different types. The ancient experts – the rishis (Vedic sages) were able to pronounce each of these swaras distinctly in collective chanting of the Veda-Mantras. Different chanting patterns were used in diverse kinds of spiritual experiments, including various types of yagyas.

Because of the adoption of artificial lifestyle and lack of devout spiritual disciplines and values, the sublime natural capabilities in the vocal cord got suppressed, and our ancestors in the post Mahabharata period began to use only seven out of these eighteen swaras. These seven types were – ud³tta, ud³ttara, anud³tta, anud³ttara, svarita, svaritod³tta and ïruti.

Over the years, this number was further reduced to three. Namely, the ud³tta, anud³tta, and the svarita accents

It takes time for a fruit to mature, acquire sweetness, and become eatable; time is a prime factor for most good fortunes. - The Vedas AKHAND JYOTI

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seemed to have been in existence since medieval times. These three swaras are practiced by the experts, and only one chanting pattern (in single swara) is now recommended for the collective recitation of mantras by non-experts.

The correct identification and pronunciation of even the three swaras - indicated by different symbols in the Vedas available (in readable form) in the present times - is so difficult that hardly five-six authentic experts of Rig-Veda are believed to possess the true potential of vocally distinguishing them for the recitation of the VedaMantras.

The controversies in the presently available system of coding the Vedic swaras further complicate the problem.

For example, in some Sa®hit³s (compilations) of the Rig-Veda, in modern times, vertical lines above a syllable are used to indicate the svarita swara. In contrast, in a Maitraiyañi Sa®hit³, such a symbol is supposed to code for a ud³tta swara. Moreover,

many Sa®hit³s use horizontal lines below a letter to code for the anud³tta swaras, but the available versions of Ïatpath Br³hmaña use these lines as symbols for the ud³tta swaras.

Therefore, a consistent symbolic representation for the Vedic Swaras identified in the texts available today should be obtained by thorough research based on the in-depth study and rational analysis of the descriptions and implications cited in the Vedic texts collected by exhaustive search for available mantras of the Sama Veda.

In the Vibh¿ti Yoga Chapter of the holy Gita, Lord Krishna honors the importance of this as — ‘Ved³n³® S³ma Vedosmi’ (among the four Vedas, I am the Sam Veda). It may be recalled here that Vedas are not just some scriptures, treatises, or scholarly texts; the Vedas represent the divine voice and the supreme knowledge that was realized/ grasped (in a state of deep trance) by the sublime acumen of the preeminent rishis of the spiritual era in the primordial times. In this context, a logical interpretation of the above quote of Bhagvat Gita would be that — “S³ma Veda is that stream of the absolute science, the realization of which can be equivalent to experiencing God’s presence in music and consciousness [....]”. This also implies the importance of pure, spiritual sentiments and intrinsic devotional feelings rather than linguistic details in fully grasping any aspect of the Vedas.

What are Brahmanas in Vedic Scriptures?

The Brahmanas are the prose texts that explain the hymns in the Vedas, give explanations and applications, and related stories of their origin. They also have some stories related to specific persons associated with the Vedic Text.

Aitareya and Kaushitaki Brahmanas give details of the Rigveda. Tandya and Jaiminiya Brahmanas detail the Samveda. Taittireeya and Shatpatha Brahmana explain the Yajurveda. Gopath Brahmana describes the Atharvaveda.

Don’t be afraid to give your best to what seemingly are small jobs. Every time you conquer one, it makes you that much stronger. If you do the little jobs well, the big ones tend to take care of themselves. - Dale Carnegie

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Crucial Role of Deep Meditative Realizations Intellect can only help critical analysis and rational interpretations of the Veda-Mantras, as superb ‘verbal formulae,’ containing mystic knowledge and unique psychic power of sound. The true realization of the divine knowledge of the Vedas is possible only by a perfect combination of inner wisdom and ïraddh³1. It is said that – Bh³vohi K³rañama, meaning - God lives in the benevolent sentiments and deep emotions of a pure heart and, therefore, could be experienced only through the sacred feelings of the inner self. The difference between ‘emotional excitements’ or ‘sentiments born of selfish attachments’ and the “true emotions emanated from the deeper cores of the inner self” should be well understood before accepting these implications.

Saintly poet Goswami Tulasidas begins his writing of the “Ram Charit Manas” (Holy Ramayana) with a prayer of Goddess Parvati as Ïraddh³ and Lord Shiva as Viïv³sa2.

Virtuous tendencies and divine faith coupled with spiritually enlightened pure wisdom represent an absolute combination that enables one to experience the luminescence of God in the inner self. One, who has unshakable faith in absolute truth and power of divine virtues and embraces it scrupulously through heart, mind, and deeds, indeed finds God. The literal meaning of the word “S³ma” is – music, which has an intimate connection with emotions. The literal meaning of the word “Veda” is — perfect knowledge, which could be grasped only through the pure, absolutely awakened wisdom. Thus, in terms of its title as well, the S³ma Veda (Sama Veda) has a direct linkage with Ïraddh³ and Viïv³sa.

We all must have experienced some time or the other in our lives – “what musical effects easily ‘convey’ to us via emotional impact that might never be expressible by written or oral words [...]”. The reach of deep sentiments and pure emotions is much broader and deeper than the domains of knowledge expressible by human intellect. Despite having

expressed their mystic realizations of pure knowledge in the form of VedaMantras, the rishis had finally declared the Vedas as — “neti-neti...”, i.e., “inexplicable...., beyond the power of expression…”.

There are three basic forms of vocal expressions — prose, verse, and singing. The last two appear as more effective means of conveying the emotions, as they lend an emotional sense to the expressions in any language. However, prayers offered to the Almighty are always presented in verse or devotional songs because thy presence cannot even be felt without the depth of holy emotions, for which singing (musical chanting) a devotional prayer is certainly more effective than reading prose.

The mystical knowledge encoded in the Vedas, being an outcome of the divine inspirations in spiritually evolved saintly hearts, was naturally presented by the rishis as hymns that could also be sung in enormous rhythmic patterns making the corresponding sonic impacts penetrate through the inner emotional cores. They compiled the knowledge of the rhythms of the sublime divine music (originated from N³da Brah®) and formulated the chanting patterns for the Veda-Mantras in the Sama Veda.

A pessimist sees the difficulty in every opportunity; an optimist sees the opportunity in every difficulty. - Winston S. Churchill AKHAND JYOTI

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As discussed in some earlier articles, dedicated japa-s³dhan³ of the Veda-Mantras by meditative mental chanting with emotional engrossment culminate in the spiritual evolution of the s³dhaka and awakening of his/ her inner divinity and supramental potentials. The effects of loud and collective musical chanting (S³ma G³na) of these mantras also generate tremendous auspicious results. Most importantly, it also creates soothing vibrations in the surroundings as well.

The spiritual and physical benefits of such endeavors multiply enormously with the support of yagya. The

importance of yagya in this context will be highlighted in the next issue of this magazine.

Notes: 1. Ïraddh³: Absolute intrinsic faith that inspires and imbibes divine sentiments and values.

2. Viïv³sa: Unflinching confidence, inner belief, which leads to, and which is an outcome of enlightened knowledge.

References: 1. Sir John Woodroffe: The Garland of Letters – Studies in the Mantra-ϳstra. Ganesh & Co. Productivity & Quality Publ. Pvt. Ltd., Madras. 3rd ed. (2001) 2. Hartzell J. F. et al. Brains of verbal memory specialists show anatomical differences in language, memory, and visual systems. Neuro Image. Vol. 131, pp. 181-192. (2016)

The Panini Shiksha says - incorrect pronunciation of even one word changes the entire meaning; hence vowels decide the meaning of words.

Mantro hºna¡ svarto varñato v³ mithy³ prayukto na tamartham³ha | Sa v³gvajro yajm³na® hinasti yathendraïsatru¡ svarto”par³dh³t || Meaning: The mantra without proper pronunciation of vowels (svar) and consonants (varna), that is, the utterance of a mantra in a defective manner, makes it inaccurate and does not convey the intended meaning. Instead, it gets converted into a verbal thunderbolt and harms the one chanting it, as had occurred in the case of the word Indrashatru with the incorrect pronunciation of vowels.

The difference between winning and losing is most often not quitting. - Walt Disney AKHAND JYOTI

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Health and Wellness

Let Us Eat Thoughtfully

F

ood is connected with taste as well as health. But, we can derive pleasure from taste only if we are healthy.

The moment we fall ill, the sense of taste also gets bad, and we stop enjoying the taste of food that we otherwise relish.

In such a situation, it becomes necessary to abstain from eating tasty food; a simple, bland food is prescribed. Till the time health is regained, it becomes essential to abstain from eating several types of food. If we do not follow discipline in eating, it becomes difficult to recover health - and this is a shared experience. As a result, people, often unwillingly, have to force themselves to eat only bland food to ensure their health does not get worse.

Why is simple food prescribed when we fall ill? This is because simple food gets easily digested, and then as the state of health improves, both the sense of taste and functioning of digestive glands recover as well.

Experts say that if the taste buds are given food that is low in taste, they gradually begin to find taste in that too.

This happens because their capability to extract taste starts increasing. On the other hand, if taste buds are constantly exposed to tasty and spicy food, they gradually experience less taste even in such food and begin to demand even more spicy and piquant food. Excess of spices and chilly in food gradually reduce the natural sensitivity to taste. The taste buds on the tongue lose their ability to derive taste in plain food, and the tastier and spicier food also appears bland to them. Excess of spicy and piquant foods distort the sense of taste. Oily, spicy food with extra chilly becomes a need for taste buds, even though such food badly affects the digestive

system, inviting several diseases to the body.

This is similar to the situation where people apply a lot of perfume all the time. As a result, their nose becomes habituated to strong fragrances. So they become insensitive to simple fragrances.

Likewise, people who eat simple food experience taste in the same, but others who get used to eating only spicy food cannot experience taste in regular food. However, on falling ill and being forced to eat simple food, their sense of taste gradually improves, and so does the sensitivity of their taste buds.

Every region of India has its own variety of delicious foods. The flavors are pretty varied in the north, the south, the east, and the west of India; the eating style is also different. So, when a variety of food from different regions is cooked at a single eating place, we get tempted to eat. Just the aroma and a glimpse of the food whets our appetite.

Though all three aspects are essential, the most important is, of

Tell me what you eat, and I will tell you who you are. - Brillat-Savarin AKHAND JYOTI

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course, the taste, because the foremost connection of food is with its taste.

Bland food can be eaten, but food with spoilt taste can not be. The desirability of food has two elements, its aroma and its flavor. The smell of food itself gives the first indication of its taste, and then actually tasting it confirms its flavor. As the aroma of food spreads in surroundings, the food advertises itself and invites and attracts people around to come and consume it.

Along with aroma and flavor, it is also vital that the food be good for our health. Tasteful food that is not good for health should not be eaten.

Only the food that furthers good health should be taken. This is why we willingly eat bitter-tasting medicines and syrups because we know they will rid us of diseases.

Along with flavor, aroma, and health, the presentation of food enhances its attractiveness and desirability. This is why all finedining restaurants decorate and garnish their dishes and present them very attractively. The presentation of food is undoubtedly an art.

A rule of thumb about eating is - we should drink our food and eat our

drinks, meaning that food that needs chewing should be chewed so much that it becomes almost liquid as it goes in, whereas eating the drinks means that drinks should stay in the mouth long enough to allow saliva to mix in well.

Usually, people eat in a hurry and gulp drinks also in a hurry. As a result, saliva does not mix appropriately in our chewed food and drinks, so our food does not digest well. Even if it gets digested, it does not assimilate into the body properly and does not benefit us enough. Salivary juices play a crucial role in the process of digestion. When food is chewed well, a sufficient quantity of saliva mixes with the food. The chemical process between food and saliva transforms the food completely and makes it easily digestible. The food then benefits our body like medicine and makes it strong and healthy.

There are other benefits of chewing as well. For example, when a person eats food with slow and proper chewing, this process activates several blood vessels and nerves in the brain. Mindful chewing also gives happiness and contentment while eating.

Food has to be eaten in reasonable amounts. Eating excess food puts pressure on the digestive system. The body has to spend a lot of energy to digest the food, which reduces the benefit of eating. On the other hand, if food is eaten in moderate amounts and chewed well before ingesting, it digests well without much effort.

The nutrients in the food also assimilate very well in the body, which helps keep the body healthy and free from diseases. Thus, what we eat, and drink should be such that it improves our health and maintains and strengthens our sense of taste.

The more you eat, the less flavor; the less you eat, the more flavor. - Chinese Proverb AKHAND JYOTI

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Spiritual Journalism Should Expand Its Outreach

T

he vital role played by journalism in today’s times is well known. It has now adopted multidimensional forms through print, electronic, and web media and profoundly influences all spheres of life. Whether youth or elderly, men or women, educated or uneducated, all are influenced by it.

Like a sentinel of society, the media’s vital role as the fourth pillar of democracy is widely acknowledged.

The main task of journalism is to disseminate the latest news and information to the public. With this, it creates public opinion and deeply influences the thinking of the masses.

During the freedom struggle, journalism had played a historic role in apprising the masses of the need for freedom, stoking their intense desire to be free, and readying them to sacrifice themselves in the ensuing fight for freedom.

As time has passed, this missionary zeal in journalism has got subdued. The great standards of idealism and values in journalism that were established then have taken a backseat now. Today, journalism has become only a business. It has come under the control of big corporate houses, political parties, and their selfish agendas. But, even if it has become a business, if it is run for the good of the masses, it is okay.

However, when the overall interest of the public is set aside, and journalism degenerates to presenting to the public only material that is negative, sensational, misleading, or mean, then this becomes a grave issue. After all, the media for mass communication does not just spread information but also influences the thinking, character, and nature of everyone and creates an overall opinion of the public.

In today’s times, there has been a significant loss of human values. No pillar of democracy has remained untouched by this degeneration.

Moral depravity, polluted thinking, and loss of faith in ideals are today’s truths. The loss of moral values in journalism, which is supposed to be an alert protector and a strong pillar of democracy, has become a significant cause for concern. And when a solution needs to be found at deeper levels of the human psyche, it becomes essential to contemplate the adoption of spiritual techniques.

Yugrishi Pandit Shriram Sharma Acharya has studied this problem of loss of values very intently. Why have we failed to find reasonable solutions to societal issues despite no letting up in the enormity of efforts? On deeper analysis, it becomes clear that our efforts are not directed well. Due to a lack of holistic understanding and vision of life, we cannot get down to the roots of the problems. Our efforts are like watering a plant’s leaves, fruits, and stems rather than its roots.

Most of the measures are like removing darkness using darkness. According to

We don’t go into journalism to be popular. Our job is to seek the truth and put constant pressure on our leaders until we get answers. - Helen Thomas AKHAND JYOTI

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Yugrishi, the only hope left is that a lamp is lit in the domain of spirituality that would produce light to dispel all the darkness. He says – ‘In our lives and this world, we come across a great variety of problems, and they seem to get created due to several reasons, but if we go deep, we will find that there is just one cause behind these, and that is - a lack of spiritual outlook.’

If this fact is adequately understood, it would be possible to solve many problems and difficulties using just one method. If we want to untangle ourselves from the clutches of the issues of our lives, then we will have to be brave and adopt the spiritual way of thinking and living. This is the only way to achieve everlasting happiness and peace.

Without embracing spirituality, the efficacy and success of our efforts would always remain suspect. There is only one solution to all our problems - our beliefs and convictions must change. There must be an ever-increasing infusion of excellence in them. As a result, a steady rise in divine qualities must begin to reflect in our personality. This spiritual thinking and spiritual way of life alone may solve the problems that engulf us.

Against this backdrop, the incorporation of spirituality in the domain of journalism also becomes relevant and significant. It is no

surprise that Yugrishi had initiated the publication of Akhand Jyoti magazine in 1940 as an instrument of thought transformation to commence the movement for the change of the era. The light that he lit continues to light up millions of lives unhindered even today.

Recognizing the importance of spirituality in everyone’s life, some experiments were initiated in the electronic media in the last few decades of the 20th century. Religious and spiritual serials like Ramayana and Mahabharata were telecast which gained tremendous popularity. Their success led to the production of many similar serials that have been telecast on all popular TV channels since then. This trend continues even today.

Similarly, in the last decade of the 20th century, a trend started in the newspapers. An article on spirituality was initially printed every day, then a weekly page, and then special supplements on spirituality were printed regularly.

Likewise, in the first decade of the 21st century, a few spiritual channels started on cable TV. Then several religious, spiritual, and devotional channels sprang up. After this came the influx of internet and web media, and the explosion of material on spirituality is available on a large number of web portals now for everyone to access.

Spiritual magazines have been published for a long time. Their numbers have gone up significantly today.

Each spiritual organization has its own magazine. Their contribution to the moral and spiritual upliftment of persons, families, and society is incredible. So many big and small creative movements have found fertile grounds created by these magazines.

Undoubtedly the number of possibilities in spiritual journalism are uncountable. Wise people believe that

Great journalism will always attract readers. The words, pictures, and graphics that are the stuff of journalism have to be brilliantly packaged; they must feed the mind and move the heart. - Rupert Murdoch AKHAND JYOTI

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spiritual journalism can initiate the onset of a new era. For this, a big revolution is needed in the domain of mass media. A revolution where a new form of journalism and mass media will take birth which is not controlled by political parties but inspired by wise and intelligent people. The primary role of such media will be to bring to light awakened intellectuals and their refined intelligence.

Despite the great potential that exists in spiritual journalism, much needs to be done to give it a due place in mainstream media. Unfortunately, it continues to be a neglected domain. A strange silence engulfs even the thoughtful, wise class of people towards this.

At the academic level as well, spirituality in journalism is only a marginal topic of interest. If it can be given its rightful importance and a proper method of teaching can be adopted, then a bright young generation of journalists can be created, which can instill new values in mainstream journalism driven by their balanced approach, positive attitude, and sharp and refined intellect.

Understanding the need for and importance of spirituality in journalism, the department of journalism and mass communications at Dev Sanskriti University, Haridwar, has taken a new initiative. In the next academic session, the subject of spirituality in journalism has been included for teaching and research in the curriculum. It is planned to encourage students to pursue Ph.D. and create books on this topic. This subject will be taught in post-graduate classes. It is believed that with this effort, a new breed of spiritually inclined journalists and thinkers will be created, and the subject itself will be included in the curricula of other colleges, teaching institutes, and universities of our nation. Dev Sanskriti welcomes deserving students who wish to learn, train in, and conduct research in spiritual journalism.

Dadu was a shop owner. His sole aim in life was to earn more and more money. One day it was raining heavily. Leaving aside other work, Dadu was engrossed in counting money. After a long time, when he looked up, he saw his Guru standing outside and getting drenched in the rain. Dadu ran out and escorted his Guru inside the shop and began apologizing for this mistake.

The Guru smiled and said, ‘Dadu, you could see me all right, but when will you notice God who is standing before you every moment? Your eyes never get off the money.’ The Guru’s words penetrated Dadu’s heart like an arrow, and he from then onwards embarked upon the path of bhakti. In due course of time, he became famous as saint Dadu Dayal.

Journalism is the first rough draft of history. – Philip L. Graham AKHAND JYOTI

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How to Earn Abundant Money?

E

very day we sell our services to others to earn money.

So, each one of us is selling something or the other like physical labor, thoughts, know-how, power/energy, motivational skills, knowledge, etc. And the buyer is the entire community who frequently needs our services. It is a matter of regret that we ignore augmenting our skills and waste our physical/mental power to earn money. We are not good sellers, nor do we have good stuff to sell. Let us follow the advice of Pujya Gurudev, Pandit Shriram Sharma, Acharya in this regard.

Many people ask me (Acharyaji), “We are desperate to start a business but do not know how to persuade customers and sell them our goods. We do not find ourselves as smart salesmen.” My answer to all such persons is – ‘If you lack this degree of excellence, you will keep crying for your entire life. It would be best if you settled in some orphanage. So long as man does not augment the virtues of a good salesman and perceives the psychology of customers, he cannot earn money in his life.’ Therefore, all of us need to imbibe the virtues of a salesman in every sphere of life.

How to find employment?

If you need employment, do not beg for it or behave servilely to any employer. You cannot get a job by invoking mercy in the employer’s heart. He will invite you only when he is in dire need of someone. You must be choosy and offer your talent to whosoever pays you the highest compensation.

Always endeavor to reach a business house that can deliver the best value of your talent.

Even if you lose your job, do not get impatient. You possess the experience.

So, analyze your worth, take some time and contemplate on the changing circumstances. Introspect about why you were refused your services. Have you become short of skills and become old-fashioned for that job? You might have not acclimatized according to new challenges in your career and are found no longer of any use. You might have become like an old machine that now requires more maintenance and gives less output, and hence it is sold in scrap. Possibly you also might not be producing the required result in your job. You should, therefore, try to add a new skill or new knowledge to cope with new demands in your service.

You must enrich yourself with all such skills which everyone will tempt to purchase.

This world is full of opportunities. We can take advantage of the incoming opportunities if we can mold according to circumstances. We should critically introspect to find out our weaknesses and should try to surmount them.

There are quite a few people in the

The more you learn, the more you earn. - Warren Buffett AKHAND JYOTI

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world who are daring enough to accept their flaws and are ready to overpower them; you should take every possible step to be one of them. Pinpoint your weaknesses, dissipate them and develop transcendent merits in your personality. Put your everything to transmute yourself into a wholly modified personality equipped with novel thoughts and attitude that conforms to the market’s changing requirements. Business people are always in search of such people and ready to invest in them.

People everywhere support those who themselves are strong and successful.

They enjoy helping the winners. Bible points out – ‘One who possesses abundantly, will be awarded more and more. Those who need little help are showered with maximum support. So, maximize your efforts to go high, and the world will follow you.’

Can you become a good businessman?

If your introspection reveals that you possess good business skills, do not hesitate to work with business people without any compensation to boost those skills, gain experience, and know their trade secrets. And meticulously focus on how economical they are in their investments and how careful and precise they are in incurring expenses. All such exercises will augment your businessman skills.

The most critical element to success is appropriate planning and sticking to it even in extreme situations. Quite often, people begin with good planning but give it up in the middle. This isn’t good. Never give up your efforts until you achieve your goal.

Vigilance, economy, and mental alacrity are essential attributes for any business. Excessive expenditure or inadvertently lending money, especially on credit, will impair your capital. Be precise with your expenses and confine them to the extent of your earnings only. Customer satisfaction should be your supreme motto in business. Show proper respect to your customers. Do not forget that you are selling some service and customers will prefer whoever gives them maximum satisfaction.

Always be courteous, compassionate, and gentle in your conversation with others. Behavioral patterns spread very rapidly in society, and take care that this publicity about you should yield positive responses from all sides.

Always focus on increasing the number of your friends. They will prove very fruitful to divert public attention to your business. Friends are always helpful to propel you ahead.

Our domestic/cottage industries Your time is your wealth. You may convert your spare time into money through hard work. Conserve your time; this will save you money. Avoid wastage of time. Keep an eye on it to fairly utilize it, and this will result in an abundance of money.

Apart from your main job, whenever you are free, you can utilize your spare time in the following activities to better your economic condition.

1. Start with a small business. For example, you can store seasonal items at a lower price when they are abundantly available and wait

Stop buying things you don’t need, to impress people you don’t even like. - Suze Orman AKHAND JYOTI

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to sell in the market when prices go up. This is a good business for those who have a small capital to invest.

2. Try finding employment in a shop. Many shops are open at night also, and shopkeepers seek honest and diligent employees.

3. Learn typing/word processing; it requires little practice and patience.

This will make you earn a good amount.

4. Learn to manufacture cosmetic items. For example, produce tooth powder, face creams, hair oil, etc., needed for domestic use. These items have good potential to increase your income.

5. Soap manufacturing requires little effort, but you can earn a lot from it.

6. The production of fruit juices, squash, and beverages is a rewarding business. You can learn dying and washing of clothes also.

Biscuit manufacturing is also a paying business.

7. Incense sticks and fireworks can be made at home. So, get the appropriate raw material and start making these items at home. The fireworks are always in demand

at national festivals, Deepawali, and other occasions.

8. One

may

start

poultry

farming

9. Papaya farming has good earn money. Other vegetables grown if you have sufficient

as

well.

potential to can also be farming land.

10. Repairing electronic and small mechanical items is a very paying profession. ITI trained people can easily do it.

11. The business of pickles, jam, honey, papad can be started from

jellies, home.

12. Enquire what cottage or small industries are run in your vicinity and which one will be appropriate for you. Farming business or cottage industry can be initiated as a side business. Seriously think about it to increase your income. If you are short of finance, you can find a service somewhere. If you are a good writer, you can get your writings published in print media.

13. A hotel/restaurant can be opened in collaboration with friends. Adequate hygiene, good behavior with customers will be an asset. In the beginning, food items should be offered at a lower price; later on, when customers are comfortable, they shall be ready to pay more for your services. Hotels, canteens, restaurants give good profits.

14. Shops of consumable items, medicines can be opened on a cooperative basis also. Think about adding some distinguishing features to your shop. Maintain proper accounts to avoid losses. Many businesses go insolvent because of not maintaining adequate funds.

15. Always start with half of the capacity of your budget. All

I make myself rich by making my wants few. - Henry David Thoreau AKHAND JYOTI

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big businesses were created at a small level. Go through selective books to gain specific knowledge of your target business and seek the company of like-minded business persons. Then, as you gain self-confidence, you can arrange resources to run your business.

16. Suppose you want to open a bicycle shop. First, you should learn about the maintenance of a bicycle, its various parts, their price, and the names of spare parts dealers, and then start your shop. Develop your business relations with people doing other business as well.

17. It will help if you are well conversant with the art of advertising and sales. Never try to delude people by aggressive marketing but provide them a fair deal, listen to their grievances, and satisfy them.

18. Independent businesses are appreciated and acknowledged. So possible, start your own individual

widely far as venture.

19. The dairy business also can be operated at a small level. Pure milk is always widely in demand.

Those with space and storage facilities for fodder can start even with two cattle (cows/buffalos).

20. Always enhance your proficiency in one specific field. More proficiency means more money. Those who are proficient in technical skills and experience can earn more money.

No one in the world can guide you to earn money without gaining proficiency and hard work. Therefore, if you want to make good money, focus on successful affluent persons and attentively study their working, technical expertise, and product. In addition, it would be best if you endeavored to

find out the secrets of their success.

Resorting to gambling, deluding tricks, bribes cannot make anyone rich. They take away even your principal amount.

Lottery, puzzle-solving, betting on lucky numbers can never help you making rich. Beware of those who cheat by forecasting lottery numbers.

If this could work, they would have been rich themselves. Ethics says ‘Udyogina¡ puruÌ¡ sinha mupaiti LakÌmº¡’ (meaning: money comes only to those who are diligent.)

All this is simply to say that all life is interrelated. We are caught in an inescapable network of mutuality, tied in a single garment of destiny. Whatever affects one directly affects all indirectly. As long as there is poverty in this world, no man can be wealthy even if he has a billion dollars. As long as diseases are rampant and millions of people cannot expect to live more than twenty or thirty years, no man can be healthy, even if he just got a clean bill of health from the finest clinic in America. Strangely enough, I can never be what I ought to be until you are what you ought to be. You can never be what you ought to be until I am what I ought to be.

- Martin Luther King Jr.

Money is a great servant but a bad master. - Francis Bacon AKHAND JYOTI

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Youth Column

Efficient Life Management during COVID Pandemic

D

uring these times of pandemic, the challenges in life have increased manifold. On the one hand, we are faced with the fear and health issues caused by this invisible virus, and on the other, we are dealing with lockdown and isolation. Living at home, confined within the four walls, being away from friends and family is aggravating the already tense situation, like adding fuel to the fire. This situation is not only formidable but also challenging and scary. In these unprecedented and difficult times, when we are all surrounded by disappointment, despair, doubt, fear, depression, and pain, we must think about how we can bring out the emotions of accomplishment and positivity.

Just like small rivulets and creeks come together to form a big river, we should gather the smallest of happy moments and create greater happiness that can help us tide over the present challenges. Knowing and implementing simple techniques of life management can play an important role. At the physical level, eating healthy food and maintaining a healthy lifestyle can become the basis for a

happy life. This can be possible only when we have a regular timetable, starting with waking up to sleeping.

Waking before sunrise has its own charm, and anyone can experience it. However, it requires us to sleep early. Regular exercise bestows a healthy body that is very important to have a happy life. Healthy and favorite food in itself has the ability to elevate one’s mood, and its benefits cannot be ignored. However, we should refrain from eating junk food for the sake of taste because it can have adverse effects on both physical and mental health.

Sound sleep works like a health tonic and rejuvenates both body and mind. At the same time, restless or insufficient sleep makes a person irritable and stressed. Another activity that is helpful in relaxation is spending some time in the lap of Mother Nature. Based on your circumstances, spend some time with nature near your home or elsewhere.

Try always to learn something new every day. This not only enhances your skill-set and personality but also increases self-confidence and satisfaction. In addition, find a way to pursue your passions and interests. This can give a deep sense of joy in life. On the contrary, those who do not utilize time and waste it away will feel that life is a heavy burden.

Therefore, it is recommended that you set aside some time every day to analyze life and ponder it. This will create a sense of understanding not only about self but also about life in general.

The present age of electronic gadgets and social media can be a

The most efficient way to live reasonably is every morning to make a plan of one’s day and every night to examine the results obtained. - Alexis Carrel AKHAND JYOTI

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dual-edged sword. Depending on how judiciously one uses this, it can either contribute to a happy or unhappy life. Overuse can lead to chaos in life, while creative utilization can be helpful.

Overdose of information on social media can have a negative impact owing to all the false and misleading information that we are bombarded with. This can add to worry and mental stress.

We should learn to enjoy little things in life. For example, listening to a lovely song or music can be very uplifting to the mood. Remembering inspirational quotes or anecdotes that you had read in books can bring perspective and hope during challenging times. Utilize your speech well. Do not speak in a manner that will invite trouble. Misuse of words will not only alienate others but also pollute the atmosphere and create stress among people. Instead of this, be good to others and help whenever and whichever way possible. This can also be a thumb rule for feeling good in life.

Try not to compare your life with that of others. If you are focused on your goals in life, then you can avoid this easily. Always keep the company of good people. Show your gratitude to others. Follow your inner voice and do not heed too much to what others are thinking about you. Stay firm on your path and do what you feel is right. Do not be overly attached to anyone. Let there be only that much attachment so that you will not suffer undue pain when separated.

Be careful about your expenses. Refrain from unwanted spending.

This will help you in managing your stress. Use your time judiciously while focusing not just on physical and mental health but also on personal well-being. To achieve this, set aside some time daily to contemplate and weed out unwanted tendencies and habits gradually. Including some time for meditation every day can be very beneficial to gain control over your own self.

Sadhana, Swadhyaya, Sanyama, and Seva [1] are the 4’S’ you

should say YES to and integrate into your daily life. Do something meaningful each day and feel a sense of purpose and accomplishment. When problems and challenges surround you, try your best to solve them but also know that not everything will be in your control.

Whatever is beyond your control, learn to surrender to the Almighty and pray for the well-being of everyone, and be assured that whatever is happening is correct and your future is bright.

Along with this, instead of easy and luxurious life, choose a disciplined and hardworking lifestyle.

We must step out of our comfort zone. We should identify the fears and conquer them one by one. Never delay doing something good. Do it immediately. However, for anything not right, postpone for 24 hours. This will ensure that you think through the wrong decisions and save yourself from unnecessary repentance. Always live in the present. Accept your weaknesses, faults, and imperfections. Time is a great healer. Leave your unsolved and impossible issues to time. Things have a way of getting resolved by themselves; stay calm and composed.

Develop an attitude of being a witness to all that is happening in life. Try to observe and learn. In this way, you can continually strive to solve the

By failing to prepare, you are preparing to fail. – Benjamin Franklin AKHAND JYOTI

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challenges in life, rejoice in every small success and accomplishment and lead a life of hope and contentment.

This is the only way to tide over the stressful times prevalent today.

Notes 1. Sadhana - Devout spiritual endeavor aimed at inner refinement and elevation; swadhyaya – the study of good literature; sanyama – control of senses; and seva – selfless service.

True Religion Once upon a time, a very religious person went out on pilgrimage with his family.

After going a few miles, the family started feeling thirsty. It was the month of June; there was no water visible anywhere. His children were distraught with thirst. He was not able to understand what to do. The water he carried with him was also exhausted.

There came a time when he had to pray to God. In the meantime, a little distance away, he saw a saint meditating. The person went to the saint and told his problem. A mile from here, the saint said, a small river flows in the northern direction, go there and quench your thirst. He was delighted to listen to the saint’s words and thanked him. The condition of his wife and children being critical, he asked them to wait there, and himself went to fetch the water.

When he was returning with water from the river, he found five persons on the way who were extremely thirsty. The virtuous soul could not see the thirst of those five people and gave all his water to them to drink. When he was bringing water for the second time, he met five other thirsty people. The saintly soul again gave them all his water to drink.

This incident was happening again and again. Finally, after a long time, when he did not return, the saint started walking towards him. On meeting that man, the saint said, “O virtuous soul, you fill your bucket again and again from the river and empty it for someone thirsty; what benefit did you get from this?”

The virtuous soul said, “I never thought about what I got? or what I did not get. I gave up my selfishness and practiced my religion.”

The saint said, “What is the use of pursuing such a religion when only your children and family are thirsty? You could have pursued your religion like I pursued mine.”

The virtuous soul asked - “How Maharaj?”

The saint said - “I told you the path of the river instead of bringing water from the river. You should also have told those thirsty people the way to the river so that your family’s thirst would have quenched and that of other thirsty people also.” After saying this, the saint vanished.

The virtuous soul understood everything that instead of emptying his bucket of water to others, he should tell others how to get it.

The first rule of management is delegation. Don’t try and do everything yourself because you can’t. – Anthea Turner AKHAND JYOTI

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Trees are the Mute Inspirers of Dhyana-Sadhana

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rees are a unique constituent of nature surrounding us; their beauty, coolness, and greenery give soothing comfort and peace to everyone. All the living beings are grateful to the trees, which provide fruits, flowers, leaves, bark, wood, shade, oxygen, and many other gifts. Without trees, we cannot imagine basic life, not to speak of life’s beauty, richness, variety, grandeur, and other possibilities.

Apart from these countless gifts, there is also a subtle aspect to their existence that endows them with a distinctly spiritual dimension. We always keep experiencing this dimension, but we usually do not go into its intricacy. However, if we explore deeper, we can realize that the whole philosophy of life is contained within a tree. For a seeker particularly, desirous of understanding the life’s meaning in totality and is proceeding on the path of spiritual progress, a tree is a living idol in whose proximity he can practice his dhyana-sadhana.

A tree is born alone and grows alone. It does not have any expectations from anyone. It leads a truly detached life. It is like a spiritual seeker, whose only desire is the proximity of nature and God; he depends on them and receives nourishment. A tree knows only giving. Whatever food and water it receives from the earth, the heat it receives from the sun, the vital force it receives from the air and the subtle elements it gets from the sky—it absorbs all these, and grows and fructifies to fullness, and by its very existence keeps showering its boons on the world at large.

A tree does not live for itself. It lives only and only for others.

Its flowers, fruits, leaves, branches, roots, shade, greenery, and beauty — all are for the benefit of others. Similarly, a

seeker, too, having oriented himself towards the eternal and detached himself from worldly emotions and progressing towards the ultimate truth of existence, grows to the realization of his innate nature. Like a tree, he too lives for the benefit of others.

When he has developed fully, his inner self is full of kindness and empathy and is immersed in the sole desire for the welfare of living beings. No wonder then that seekers in history accomplished the highest state of their being in the vicinity of trees.

Lord Buddha attained enlightenment under the bodhi tree. And like that tree, he, too, as a living incarnation of compassion, showered his blessing not only upon his era but since then is continuing to do so upon countless people of the world even today. Ramakrishna Paramhansa sitting in dhyan-samadhi under the shadows of peepal and banyan trees of Dakshineshwar Kali mandir spread the fragrance of truth among both his initiated disciples as well as grihastha sadhakas. His ablest and most famous disciple Swami Vivekanand himself realized the cosmic reality contained

Trees exhale for us so that we can inhale them to stay alive. Can we ever forget that?

Let us love trees with every breath we take until we perish. - Munia Khan AKHAND JYOTI

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within the soul under the shade of a peepal tree at the banks of Kakri in the Kumayun Hills and after that enlightened the world with this selfexperienced practical Vedanta.

In Jain tradition, the Tirthankaras’ highest and most sublime state is associated with the Ashoka tree. The realization of truth by Guru Nanak Dev is associated with Ber (plum) tree where, after taking a bath in the Bei River, he meditated daily for 15 years.

If we investigate, we will find numerous such examples of seekers attaining supreme realization in the vicinity of trees in the annals of every civilization and every spiritual tradition. No wonder then that in Indian tradition, trees like peepal, tulsi, ber, amla, bargad (banyan), etc., are looked upon as deities and are worshipped and revered as unique forms of the divine.

A reference to Europe’s ancient Celtic community would be appropriate here.

They had developed their meditation methods around trees. The tree was the core element of their culture. They considered the tree as forming the essence of nature. Far from the hurly-burly of habitation, they used to meditate in the vicinity of trees.

They linked the three sections of a tree with three aspects of life and built up their meditation practice around this principle. For them, the roots, stems, and bark of the trees were carriers of special messages. First, the stem was considered to represent the gross form of life that provides food and wood for daily subsistence. Second, roots were looked upon as a symbol of that invisible and mysterious existence of the subconscious, which remains responsible for a broad spectrum of activities and aspects ranging from the dreams to the inner being’s subtle existence. Finally, leaves and upwardly looking branches were thought of as representative of a life oriented towards God. Thus, the tree in its entirety was a divine entity in whose vicinity and under whose soothing shadow they deliberated and meditated upon God and the ultimate reality of life.

We, too, can understand the tree in its totality and not as an entity merely confined to its gross outer form. With this vision, we can make them an effective medium of dhyanasadhana. By remaining receptive to their silent lessons, we can develop and enrich the spiritual aspect of our lives.

Trees are sanctuaries. Whoever knows how to speak to them, whoever knows how to listen to them, can learn the truth. They do not preach learning and precepts; they preach, undeterred by particulars, the ancient law of life.

A tree says: A kernel is hidden in me; I am a spark, a thought, a life from eternal life.

The attempt and the risk that the eternal mother took with me are unique; my form, skin, and veins are unique, the smallest play of leaves in my branches, and the smallest scar on my bark are amazing. I was made to form and reveal the eternal in my smallest remarkable detail. I live out the secret of my seed to the very end. I trust that God is in me.

- Herman Hesse A nation that destroys its soils destroys itself. Forests are the lungs of our land, purifying the air and giving fresh strength to our people. - Franklin D. Roosevelt AKHAND JYOTI

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Importance of Reticence and Quiescence

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he significance of speech is well known in our everyday life but speaking superfluously or needlessly cannot be held logical. To achieve success in practical life, it becomes essential to decide when to speak and when not to speak. This quality inherent in someone becomes more important while aspiring for spiritual merits where reticence and silence are strictly adhered to.

Irrelevantly speaking is not fair in any way and talking too much always yields adverse repercussions. This is a wellknown fact that our expressions are exhibited by the power of our vitality and intensity. Hence, continuous speaking depletes our stored energy. Possibilities of errors and omissions also cannot be ruled out because of meaningless talks. Incongruous or irrelevant speaking leaves behind only regrets for past conduct, which again requires needless efforts to replenish it.

Indiscreetly using redundant words creates complications in our routine life, impairment in relations, and mutual misunderstanding. The utterance of damaging remarks against family members or friends creates a rift among relations. If not efficiently tackled, this can result in prolonged violence, disharmony, and even grievous conflicts. The tragedy of Mahabharata was the aftermath of a slight slip of the tongue when Draupadi had pranked derogatory remarks for Duryodhana.

Inappropriate silly talks only exhibit immaturity in personality. Backbiting, whispering not only deteriorates own personality but reflects imperfection in character. Such exceedingly shameful conduct also causes anyone to sink

to a level below one’s dignity. Such a person is unlikely to be called social and successful.

In this background, practicing reticence and quiescence becomes indispensable for overall development in personality. Mahatma Gandhi has written in his autobiography that talking less had benefitted him in two ways. First – whatever he spoke was well thought, and second – quiescence refrained his weaknesses from coming out. Like this, quiescence also works as a veil to hide one’s ignorance.

That is why intelligent persons have advised speaking only when oral communication is inevitably required; otherwise, it is better to remain silent.

Sages have, therefore, highlighted the significance of reticence and insisted on communicating politely and cordially with mellifluence in a blissful voice. Effectively concise speaking safeguards from irrelevant flaws which protect from unnecessary decay of energy. It makes way for the man to be serious and trustworthy and provides minimum chances to commit any further mistakes. The economy of

The right word may be effective, but no word was ever as effective as a rightly timed pause. - Mark Twain AKHAND JYOTI

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expression offers ample opportunity to ponder and makes it possible to speak concisely. Such practice improves association with others and prepares the ground for a successful and happy life.

In specific situations, if needed, silence should be opted if people in your surrounding are not ready to come to the terms of your version or you confront a stupid heretic person. In such a situation, pacifying the confronting person is not of much use, and the situation tends to end in controversy or quarrel, and condescending seems imminent. In such cases, keeping silent is the most appropriate method to maintain mental peace. Furthermore, it is advisable to ignore the opponent rather than inviting humiliating situations; this principle always helps avoid unhappy incidents.

We must, therefore, avoid speaking unpleasantly coarse words even in extreme situations and stay clear of

any aspersions. Let others misbehave in a rowdy or unruly fashion to any extent. We must refrain from backbiting or any provocative act. Such conduct is very precious to augment creativity and spiritual merits because it helps maintain peace and stability of mind.

This is a well-known fact that all creations of human endeavor have been able to bloom from the depth of blissful tranquility.

All research and intellectual works become possible only because of that serenity. All the creative works from Einstein to revered Gurudev are the result of the coherence of their isolated moments embellished in tranquility. The specific purpose of the Himalayan journeys of Gurudev was to observe the reticence and practice austerity and virtuous traits in this very solitude. Gurudev had completed the profound task of translating ancient scriptures in such a short time by appropriately utilizing these precious moments.

Quiescence also crops up inner strength in man. This inactivity makes it possible to listen to the voice of supraconsciousness, augments receptivity to catch messages from ether world, and enables to communicate with Supreme Consciousness. For this reason, serious aspirants stick to quiescence in pursuit of self-refinement and spiritual contemplation to achieve internal ascent. This is how creative aspirants continue to proceed on the path of inner peace and happiness.

We cannot control the way people interpret our ideas or thoughts, but we can control the words and tones we choose to convey them. Peace is built on understanding, and wars are built on misunderstandings. Never underestimate the power of a single word, and never recklessly throw around words. One wrong word, or misinterpreted word, can change the meaning of an entire sentence and start a war. And one right word, or one kind word, can grant you the heavens and open doors.

- Suzy Kassem Silence cannot be mispronounced; silence cannot be misinterpreted; silence cannot be misquoted. - Amit Kalantri AKHAND JYOTI

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Odyssey of the Enlightened – 81

Invocation and Enshrinement - 1 wenty-four days before the Gayatri Jayanti of 1953, when the temple enshrinement was due to take place at Gayatri Tapobhumi, Acharyashri (Shriram) began his arduous fasting – Jala Upawasa (fasting on water alone).

His family and associates were informed about it a couple of months before.

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also explained that the angelic mentor had instructed only him to follow this ascetic discipline. Therefore, he suggested that she should better take the responsibility of looking after the arrangements.

As he was going to take no food or drink except water while continuing with japa and meditation all these days, his family members, especially Taiji was quite worried. Her concern was genuine as survival only on water for 24 days at a stretch was risky. She tried to convince her son, arguing that he had been taking only one meal a day for nearly past twenty-four years; there is no need for him to observe such ascetic fasting; he may do so only for one or two days before the inaugural function of Gayatri Tapobhumi. She even tried to put emotional pressure, but nothing could budge Shriram’s decision. Mataji was also worried about his health, but she did not say anything, as someone from within her inner self used to assure her – ‘She should have full faith in whatever her husband – her ideal, her guide, decides. His decisions have some far-reaching and sublime purposes. He is an extraordinary sadhaka; she should support his endeavors, follow his advice instead of opposing him or doubting the success of his endeavors.’

Mataji agreed to Acharyashri’s suggestions. But it was challenging to convince Taiji. She was adamant about her demand that her son should drop the idea of observing Jala Upawasa. Every time she would come up with a new alternative against whatever reason or justification her son gave in this regard. “I will beg pardon from your angelic Guru for the sin of compelling you not to follow his instructions this time. I will do whatever prayashchit (atonement) he asks to rectify this mistake” – she insisted. At some point in time, Acharyashri thought that he might have to agree to her wish. But suddenly, a new idea clicked in his mind!

She felt inspired to observe similar fasting herself. One day she put this desire before Acharyashri. He said that if both of them took up Jala Upawasa simultaneously, who would look after the volunteers and guests who would visit their home in connection with the forthcoming ceremony? He

The following day Taiji reiterated her demand and asked what he had decided finally. To her pleasant surprise, he said – “Okay, Taiji. I would accept your suggestion and will

I fast for greater physical and mental efficiency. – Plato AKHAND JYOTI

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not observe this fasting for twenty-four days. But why don’t you also request Lord Dwarikadhish (Krishna), whom you worship every day in His temple, to tell us what is to be done in this regard? Will He permit me to break the pledge and disobey my Gurudev? You pray to him to give you the answer. I will follow whatever direction you get from Him”.

Taiji agreed happily. This was sometime in March; Holi – the festival of colors was only a few days ahead.

This festival, associated with Lord Krishna’s beautiful ways of spreading love and harmony among the masses, attains special significance in the cities of Mathura and Vrindavan, where he was born and had spent his eventful childhood. Varieties of religious and social functions begin there weeks before Holi. Some such religious celebration was happening in the Dwarikadhish temple when Taiji went there as part of her daily chores. Today she had gone with greater enthusiasm and devotion. She was a saintly woman, a staunch devotee. The prayers of such a sincere heart indeed reach the Almighty and are answered soon in the inner mind.

Taiji closed her eyes and stood in front of the magnificent idol of Lord Krishna in the temple. For her, the idol was like

God Himself. She implored through the depths of her saintly heart — “O’ God! Why my son has to observe such strict fasting that too in the middle of summer? Is it necessary for auspicious endeavors? So many kinds of sweets, fruits, and dry fruits are offered to you in this temple. Don’t you accept them? Then why will he have to survive only on water for more than three weeks?” She continued talking to the idol for several minutes, didn’t realize when it all stopped, and her mind got engrossed in a meditative state. What she experienced then was amazing! She has herself narrated it several times before several people. Some excerpts follow.

“I felt absolute silence. Nothing except the idol in front existed there around me. Immense light emitted around it. I felt as though there was movement in the lips of the idol. God was talking to me! He asked me - ‘Who was looking after my son when he was in the fetus, whether I had seen him eating anything at that time? Bhavani (Mother Supreme) would take care of Shriram (Acharyashri); it is with Her blessings and orders only that he has been asked to do this Jala Upawasa.

So, why should one worry about a devotee like him who is being looked after by the Omnipotent Divine Mother Herself?’ Lord Dwarikadhish also clarified the secret of His eating the varieties of delicious Prasad offered in the temple, saying that – Nature arranges to (subliminally) nurture the devotees like Shriram using this prasada accepted by me.”

Taiji was more than delighted after this ‘silent’ conversation with her Thakurji (one of the names of Lord Krishna). All the doubts and concerns of her mind had vanished. She was a great believer in the power of devotional prayers. In the moments of adversities and testing phases, too, she had always relied on His guidance inspired in the inner cores of mind. However, today’s experience was indeed unique!

The conversation was never so clear and alive! For her, this experience was no less than the realization of God or the

Fasting is a grace that significantly increases our receptivity to the Lord’s voice and His Word. – Mike Bickle AKHAND JYOTI

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ultimate blessing of the Almighty. She could not hide her joy and excitement after reaching home.

She called Shriram immediately and conveyed the message she had received in the temple. Mother and son both were so happy. In a lighter mood, Shriram told her – “Taiji! So, you see, I was ready to follow your order and almost prepared my mind not to start Jala Upawasa.

But now that God has Himself ordered, I can’t help it but follow whatever He has asked”. The topic was closed with their joint laughter.

Now there was no pressure from Taiji’s side. But still, another emotional issue was to be tackled. It was from the side of the parijans who were eager to do the Jala Upawasa along with Acharyashri. They had been seeking his permission through letters or in person. Acharyashri had to explain to them that such arduous endeavors required a different mindset and substantial experience. As it would have harmed their health to fast in summer in Mathura, where the temperature rises pretty high, he advised them to observe such fasting only for a day and put in the best of their sadhana efforts in doing japa and meditation for an auspicious beginning of Tapobhumi. He wrote or told this message to several enthusiastic volunteers every day and guided them about accelerating the Sahasranshu Brahma Yagya.

As planned, Acharyashri’s Jala Upawasa began on Vaishakha Purnima, 30th May 1953. A takhta (flat wooden cot) was kept in front of the temple in which the enshrinement of Gayatri was to take place. A thin cloth carpet and a bedsheet were spread on it. A mini tent-like shed was also tied above it. The temple in front was closed as the invocation and enshrinement of the Goddess (Gayatri) in the marble-made idol here was still 24 days ahead. Painting of its walls and finishing touches on the idol were going on in full swing.

After completing his daily Gayatri Upasana at home, Acharyashri reached the Tapobhumi early in the morning that day. Mataji also accompanied him. He sat on the cot. It was at around 5 am. As he was also the noble guru of hers and all the disciples present there, as a mark of paying respect to the guru-element and also greeting his unprecedented endeavor, Mataji put a tilak on his forehead, kept a leaf of a holy basil plant in his mouth and touched his feet. She and five other parijans who were present there loudly chanted the Gayatri Mantra during this ritual. This was like announcing the commencement of his sacred ascetic experiment.

The activities before the enshrinement ceremony continued with higher intensity for the successive 24 days.

Almost 25-30 volunteers from outside were arriving there every day. Local volunteers were also coming in connection with the preparations. The sacraments were to begin five days before Gayatri Jayanti. Many of the sadhakas among them used to sit there throughout the day and do silent japa.

The gathering of so many people at a new place in that region of Brij itself was a significant event!

[To be continued]

Fasting is the first principle of medicine. – Rumi AKHAND JYOTI

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Let us Use Traditional Methods of Rainwater Harvesting to Solve Water Crisis

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he country is currently facing a severe water crisis. Large states like Madhya Pradesh, Gujarat, Karnataka, Maharashtra, Rajasthan, Telangana, and 21 other states are facing severe water crises for many years. Out of these states, the water conditions in Maharashtra and Rajasthan are highly alarming. Due to acute water scarcity for the past several years, the situation in the Latur district of Maharashtra has become such that there is a ban on gatherings of more than five people by imposing Section 144 around wells and tankers. In Rajasthan, people have started locking the place at night where they store water.

Currently, more than 400 out of 741 districts have been hit by a drinking water shortage. Leaders associated with water shortage programs have vouched that 200,000 people have died due to the lack of clean water in the country. Needless to say, this catastrophic water shortage has arisen due to a lack of preventive measures.

The truth is that this phenomenon of the water crisis is more a result of human mismanagement and not imbibing a culture of water harvesting

than a natural disaster. The history of the last five decades demonstrates that the government applied a superficial healing ointment to the disease but did not find a permanent solution to this crisis.

It is amazing that despite having enough water on this earth, people are suffering from thirst. Two-thirds of the planet is covered by water, and only one-third of it is land. Ninetyseven percent of the total water reserves of this earth are in the sea. Three percent of the total water of the planet comes from different sources. Generally, this part of groundwater is called clean water. Apart from this, two-thirds of the water comes from glaciers, mountains, and rivers. It is due to the mismanagement of these resources that there is a water crisis.

In the last five decades, due to the increased focus on developing cities under the imported model of development, the migration of people out of the villages has increased. This migration has not only ruined the economy of the villages, but it has also affected the rural culture badly. Therefore, it would be relevant to say here that due to the blind copying of the modernization of developed countries, the aggressive trend of water consumption has also increased in our country.

Research studies related to water conservation show that, on average, a person needs more than one thousand and seven hundred cubic meters of water in a year. If the availability of water for a person falls below a thousand cubic meters, then it is assumed that there is a lack of water. When the water consumption goes below five hundred cubic meters, symptoms like water famine begin to arise in that area.

In the regions where there is a water crisis today, the water

Harvest the rain and reap the grain. – Anonymous AKHAND JYOTI

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level has gone down from 500 feet to 1000 feet today due to continuous exploitation of water. Indeed, this has been the result of our arbitrary exploitation of groundwater in the last five decades. After the 1970s, there has been a lot of groundwater exploitation due to no restriction on tube-well installation, construction of five-star hotels and extended colonies, expansion of metros and cities, etc. Apart from this, deforestation is also responsible for the looming water crisis.

To get rid of this crisis, we have to return to our indigenous traditional culture of water storage and its prudent use.

It is essential to understand that we get most of our rainfall in about 100 hours. This rainfall then sustains us for the 8,760 hours that we have in a year. Therefore, any changes in the rainfall pattern have huge implications on our water systems and hence on our lives and livelihoods. Today, all of our trouble is due to not correctly collecting, using, and managing these hundred hours of rain.

While Central Government and State Governments have taken many measures to address the impending water needs of the country, our conventional rainwater harvesting (RWH) has emerged as the most efficient and cost-effective means of ensuring water security at the consumers’ end. A simple pit of 10ftx10ftx10ft can store about 28000 liters of rainwater, which can fulfill the drinking water needs of one small family for the whole year. The total cost of constructing such a pit and

the required accessories like pipes connecting the rooftop to the pit, etc., is about Rs. 50,000.

To begin with, the municipalities should make it mandatory to make the RWH system in each and every home.

Community-based larger systems can also be constructed depending on the water needs. Tubewell recharge structures should also be made by collecting the water from extensive lawns or flat areas with no drainages nearby. Straightforward techniques are available for such systems.

Another novel solution to recharge the groundwater is to make the pits (depth about 25 ft and diameter about 3 ft) near the house and let the water from the bathroom and kitchen flow into them.

This will also prevent wastewater from flowing into the surroundings saving the municipality from maintaining overflowing drainage systems.

Let us resolve to implement indigenous methods of RWH and recharge systems and solve the water crisis problem.

In this century, wars will not be fought over oil, as in the past, but over water. The situation is becoming desperate. The world’s water is strained by population growth. There is no more fresh water on earth than two thousand years ago when the population was three percent of its current size. …….Some countries will simply run out of water, sparking a global refugee crisis. Tens of millions of people will flood across international borders. It means the collapse of fisheries, environmental destruction, conflict, and lower living standards.

- Clive Cussler Harvest rainwater, sow the seeds of life! – Anonymous AKHAND JYOTI

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Yug Geeta - 32

A Vºtar³ga (Passionless) Person Achieves the State of Oneness with God Oneness with God In the tenth ïloka, Lord says Vºtar³gabhayakrodh³ manmay³ m³m up³ïrit³¡ | Bahavo jóana tapas³ p¿t³ madbh³vam ³gat³¡ || (10/4) Meaning: Freed from attachment, fear, and anger, fully absorbed in Me, purified by knowledge and austerities, many persons have attained oneness with Me.

The Gita advises following a specific discipline. It is – abandoning attachment, liberation from fear, and keeping distance from anger. Wherever there is attachment, there is a tendency to amass things and a consequent fear of losing them. When one’s desire is not fulfilled, naturally, one gets angered. Whenever we get absorbed in the material world, our minds are engaged in acquiring material possessions and enjoying them, and these three tendencies spontaneously stick to us. Lord says, ‘A person, who has become one with Me and is devotionally attached to Me, gets rid of the three tendencies.’

In a single ïloka, the Teacher has taught several things to His disciple.

One, who recognizes the Avatara and realizes His divine task, achieves the Supreme element. Why? Because then he is liberated from attachment, fear, and anger. He reaches the path of salvation. A person, who knows Lord’s divine birth and divine action, realizes that all the powers of the Almighty are working with him. He is only the means. When that infinite Being is working within us, then our capabilities are also unlimited. Swami Vivekananda has rightly said, ‘Each soul is potentially divine.’ With this realization, we automatically start doing the impossible tasks; we have no control over them.

The siddhi of becoming a Vºtar³ga Becoming a Vºtar³ga (passionless) is a siddhi of the highest order. After acquiring it, a person never gets disturbed.

Instead, he lives a life dedicated to God. One disciple of Lord Buddha asked him, ‘Lord! A prostitute has requested me to observe my Chaturmasa [1] at her residence. So, I have decided to do it there. When your consciousness is present in every breath of mine, what bad could happen to me. In this way, your disciple would also be tested.’ When other disciples learned this, they started taunting him. But Lord Buddha said, ‘He is doing the right thing. Let him go there. Others will get a lesson from this episode.’

After getting the permission of Lord Buddha, that disciple went to the prostitute’s residence. Chaturmasa started. The prostitute sang, danced, and tried in many ways to allure him. But he was unmoved; he never said anything about why she was behaving like that. He was always busy with his penance, meditation, japa-tapa, etc. He had reached the

All differences in this world are of degree and not of a kind because oneness is the secret of everything. - Swami Vivekananda AKHAND JYOTI

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Which Rishi is best?

A discussion got evolved in the House of Devatas. The topic was – which Rishi on earth is Vºtar³ga, who is entirely detached from worldly affairs? Rishi Narada said he knew three saints: Parvat Rishi, Kutuk Rishi, and Kardam Rishi.

He asserted the House which was chaired by Indra – ‘These three seers are very famous ascetics. You can test them if you so desire.’ Urvashi was also present there. She laughed and said – ‘All the life, I have done this work. Kindly allow me to test these Vºtar³ga Rishis.’ Naradaji said – ‘All right!

They will be tested, and we will also know the true meaning of Vºtar³ga.’ So, all the three Rishis were invited to the House of Devatas.

Therefore, Parvat Rishi was declared unsuccessful. The dance continued.

Kardam Rishi closed his eyes so that he could not watch the dance. He was also deemed unsuccessful. One who closes the eyes cannot be a Vºtar³ga. The one who could watch the dance with neutral sentiments, without any attachment to it, can only be a Vºtar³ga. Kutuk Rishi watched the dance peacefully.

He said – ‘You promised me to show the Kumauk dance and that you would remove the sheaths one by one. But you have not done that.’ Urvashi replied – ‘I have removed all my clothes in front of you, and you are saying I have not danced. Could you not see that?’

Rishi said – ‘Urvashi! There are five covers on the Soul: annamaya kosha, manomaya kosha, pranamaya kosha, vigyanamaya kosha, and anandamaya kosha. You have not opened them. Had you uncovered them, I would have had the blissful experience.’ All the Devatas and Narada Rishi unanimously declared that Kutuk Rishi was a true Vºtar³ga (passionless seer) and that he was a saint par excellence.

Urvashi decided to perform the Kumauk dance. In this dance, the dancer gradually removes her clothes. This is similar to modern Cabaret dance. Parvat Rishi was tested first. The dance began. He interrupted and said – ‘Why are you showing this scene to me? Please stop this.’ Urvashi said – ‘He has failed in the first round itself.’ This means that had he been a Vºtar³ga, he would not have objected to it.

From this Puranic story, we can understand that even saintly persons can get attracted to beauty. Then what can be said of commoners? Unfortunately, today’s epicurean philosophy – eat, drink and be merry, appears to cross the limits of obscenity. This is the root

state of a Vºtar³ga. He was neither happy when she danced nor unhappy when she sat down. His only aim was to remain engaged in the austerities of Chaturmasa and achieve oneness with God. He didn’t realize when four months got completed.

After the completion of Chaturmasa, that Bhikshu returned to the Ashram with one Bhikshuni with him. Who was that Bhikshuni? The same prostitute became Bhikshuni in the company of that Vºtar³ga disciple and accompanied him on his return. She thought, ‘Whatever momentary sensual pleasure I get is nothing in comparison to the bliss this disciple is getting in the company of Lord Buddha.’ Once this realization dawned on her, she abandoned everything and surrendered to the Lord. This is called transformation in the company of a true saint (a Vºtar³ga person).

Oneness is the only relationship that can forever last because all human beings are conscious or unconscious sharers of one divine and Supreme Reality. – Sri Chinmoy.

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cause of the downfall of our society, disturbances, and disasters. If our vision could become akin to Kutuk Rishi, we could find solutions to many of our problems.

In order to achieve a blissful state of mind, it is essential to get rid of the trio of attachment, fear, and anger.

The ego-centered people living a lustful life face these three challenges in the path to the realization of God. However, Lord says, ‘When a person comes to my shelter (m³m up³ïrit³¡), then he overcomes these obstacles and becomes one with Me.’ Jóanº from inside out One can easily understand from the life of Shukadevaji how one can attain the siddhi of Vºtar³ga. Once Shukadevaji narrated Bhagvata Katha. On its completion, Vyasji said, ‘Simply by narrating Bhagvata Katha you cannot be called a Vºtar³ga. Anyone can describe it. One, who can uplift the audience by his discourses given in a passionless state, can only be called a true sadhaka devoted to God.’ Vyasji said further, ‘You should acquire knowledge from King Janaka. You will be tested there only.’

When Shukadevaji went to the court of King Janaka, he was stopped at the gate. Without expressing any emotions,

he stood there for quite some time. Then the king himself came out and took him inside. He was lodged at Pramadvana, which had all the luxuries, facilities of entertainment, and the beauties ready to serve delicious dishes all the time. But Shukadeva didn’t seem to be interested in it. Instead, he was busy in his trikal sandhya. Desireless Shukadeva kept himself engaged in meditation. Then Janaka came to him and said, ‘Prabhu! I have tested you following the orders of Vyasji. You are Jó³nº (knowledgeable) from inside as well as outside. I am merely a king who has only inner Jó³n. But you are a true Vºtar³ga.’

We, the volunteers of Shantikunj, very often go out to conduct the programs of Gayatri Pariwar. We sometimes stay in ordinary homes and at other times in posh houses. In Canada, we stayed at the home of one parijan. He showed us a three-storeyed building owned by him. He took us to each room. It was a wooden house, and a beautiful wallpaper was glued to it. He was eager to know our reaction and hence said, ‘It seems you are not impressed. Others have praised the design of this house.’ I said – ‘But what is great in making a house.’ He looked sad, so I praised and said – ‘You have labored hard indeed. It’s gorgeous.’ He was happy. Everyone wants his material endeavors to be praised, even though knowing that life is uncertain.’ Going away from this trait is the message of the Gita.

Siddhi of Oneness After the realization of God and becoming Vºtar³ga, one gets the siddhi of remaining engrossed in Him. Therefore, Sufi saints say only one thing, ‘analahaka’ (We are the same as you). Contrary to it, they also say, ‘Yadehaka’ (living in the memory of beloved). These are the two sects of Sufis.

Some consider the Soul to be Supreme, while others consider themselves to be immersed in Supreme Spirit. Saint Kabirdas writes, ‘Hari mor peeu mein ram ki bahuria’ (Lord is my

The final goal of all religions is to realize the essential oneness. – Mahatma Gandhi AKHAND JYOTI

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husband, and I am his soulmate). This emotion of unity takes us near to God. Due to his writings, Kabir is considered to be very close to Sufi Saints. Kabir’s symbolism and the ‘upsidedown language in the form of ulatbansiyan and the Gita are our invaluable treasures, which teach us the philosophy of life.

a mirror. God is a lover for Sufis, a creator for Vaishnavas, and a Siddha Purusha for the knowledgeable. Guru is God for true sadhakas. How God and Guru behave like mirrors has been nicely expressed in the next ïloka:

In general, all of us common people, without thinking too much, try to protect our lives’ interests; e. g. material objects, property, relatives, etc. We take recourse to these objects for reasons of security. The more we depend on them, the more we develop faith in them and go farther from God. Yogeshwar Shri Krishna advises us to go to His shelter so that our faith is augmented continuously; we should become one with Him and live in the divine emotions.

Ye yath³ m³® prapadyante ta®stathaiva bhaj³myaham | Mama vartm³nuvartante manuÌy³¡ p³rtha sarvaïa¡ || (11/4) Meaning: All who in whatever way surrender unto Me, I reward them accordingly. All humankind follows my path O Arjuna, in all respects.

Once a person achieves these three - liberation from attachment, fear and anger, oneness with God, and total surrender to Him – his entire being gets immersed in meditating on the Supreme Spirit. This is the ultimate state of meditation. Remaining vigilant about the presence of God, if we perform our worldly duties, then the sensual desires are gradually eliminated. Our inner instruments, mind, and intellect become purer. It is such a pure-hearted person who gets divine inspiration and performs supernatural tasks.

God listens to all It is possible to understand the essence if one assimilates the meaning of this ïloka along with that of the tenth ïloka.

Purified by knowledge and austerities (jóana tapas³ p¿t³), and liberated from materialistic attitude, those who attain oneness with God, they knowing the essence of divine birth and divine action, achieve the siddhi of Vºtar³ga.

The Superconsciousness resides in their souls. In this way, God incarnates in the form of angelic personalities. It does not matter which form incarnation takes, which name He adopts, which aspect of life He presents to humankind.

Because according to different natures of people, whatever be the paths of achieving God, in all of them, He is guiding them on the prescribed course.

God is a mirror The author of the Gita says that God is a mirror. One can see everything (about oneself) in front of the mirror. Whatever we do or try to become, we see the same thing when near God or Guru. We start reflecting on our actions. Our true faces appear before God. The highly knowledgeable persons go on opening themselves as they reach near God. People would get naked in front of Pujya Gurudev. They would start the story somewhere but ultimately come to the point where Gurudev would know what in their minds was. Guru Bhagwan is like

When there’s nothing but humility, there’s nothing but spiritual oneness.

– Frederick Lenz AKHAND JYOTI

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In whatever way a person adopts Him, loves Him, gets pleasure out of it, God assumes the person the same way and gets pleased by his devotion. The same sentiments have been expressed in ‘Ye yath³ m³® prapadyante ta®stathaiva bhaj³myaham.’

In whatever way a person invokes God, be it in the church or mosque or gurudwara or temple, whatever be his mode of worship, Lord listens to his prayers depending on the intensity of inner feelings. Every prayer is heard.

Kabirji has written the same thing as follows: Jihi hari jais³ jañiyan, tinkun tais³ l³bha | Osau py³s³ na bh³jai, jaba lage dhasai na ³bha ||

Meaning: In whatever way a person knows God or prays to Him, he gets the reward accordingly. Fewer austerities, less output, and more austerities, more compensation. Thirst cannot be quenched by licking the dew. For this purpose, one has to enter the water.

[To be continued] [Note: This is the translation of the Hindi version of ‘Yug Gita’ (Part 2) by Dr. Pranav Pandya, published by Shri Vedmata Gayatri Trust, Shantikunj, Haridwar (2011)] Note: 1. Chaturmas is a period of four months starting from the 11th of the bright half of Ashadha month (Devashayani Ekadashi) of the Hindu calendar to the 11th of the bright half of Kartika month (Prabodhani Ekadashi). This period is prescribed for penance, austerities, religious observances, recital of mantras, bathing in holy rivers, performing sacrifices, worship, and charity.

In order to select the place for the Mahabharata war between Kauravas and Pandavas, Lord Krishna appointed a special envoy. He searched for the battlefield everywhere. Upon returning, he narrated one incident in which he saw two real brothers fighting in Kurukshetra. Lord Krishna chose this very place for the war because he was doubtful that Arjun being very emotional, might abandon the war. A similar story is famous about Shravan Kumar. When he was taking his parents in Kanwar for a holy pilgrimage, one place came where he not only threw Kanwar but also abused his parents. After crossing that region, he regretted heavily for his act.

His father soothed him and told him that it is not his fault. That place once belonged to the demon – Maya, who imprisoned his parents and then killed them there. It is a fact that the land, too, has its subtle properties, and they can be felt by visiting sacred tanks, temples, or graveyards.

The purpose of both awareness and consciousness is to lead us towards the path of oneness. – Anonymous AKHAND JYOTI

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Help often comes from Incorporeal Souls

T

he invisible link between death and rebirth contains within itself numerous esoteric features. It is in this nether world of subtle body spirits that bhuta, preta, pitar, and other such entities reside. Many of these invisible souls, in specific circumstances, cooperate with their loved ones and even keep trying to bring the deviant among them to the right path. One such incident is from Stromberg, Germany.

According to ‘Strange Happenings,’ a book written by Paul Bannister, at midnight of June 1961, James Callaghan was returning to his home in a fully inebriated condition.

Suddenly, a voice from behind called - “Stop.” It was a female voice. The whole effect of alcohol vanished when Callaghan realized that it was the voice of his mother who had died a few years ago. The invisible mother’s words were resounding - “Son, you have wasted your whole property on alcohol. You do not realize how much I am pained by your such acts even after my death.”

Callaghan instantly resolved that he would give up drinking from that day but to experience the physical presence of his mother, he said - “If you are really my mother, please prove it by touching me. I promise to give up all bad habits.” As soon as he had uttered these words, Callaghan felt the loving hand of mother on his head and also caressing his back as if assuring him - ‘Son, I am always with you.” Not only this, but a palm imprint visibly emerged where the mother had put her hand!

How a chronic alcoholic like Callaghan turned a leaf was a matter of surprise for everyone. When he narrated the event to people, they laughed it away. But when he showed the

palm imprint on his shirt, a few of them, of course, used to become awestruck. The scientists say that such an impression could not be made in any known natural way. That particular shirt is still on display in London Museum.

Incorporeal souls have often been found helping those who were once dear to them during the souls’ earthly lifetime. Sometimes these bodiless spirits also leave visual proof of their ethereal existence in the course of some ongoing work of public or national interest.

One such event is of 1965. Then, war was going on between India and Pakistan. On 13th November, a small detachment of Indian troops was carefully moving forward in the valleys of Jammu & Kashmir guided by maps and directions received on wireless.

But the course ahead was getting more and more obscure and risky. To go back now was even more dangerous because the nearest Indian post was 15 miles away. Moreover, there was increasing apprehension of a clash with Pakistan’s army men at any time.

The human body has limitations. The human spirit is boundless. - Dean Karnazes AKHAND JYOTI

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Snowfall had made the path indistinct and blocked. Just then, they could hear someone approaching from behind the trees and bushes. Soon the soldiers saw a lieutenant standing before them.

He told them that the path ahead was very treacherous, and the soldiers were utterly unfamiliar with the terrain. He asked them to follow in his wake. The soldiers noticed a round burn mark on his shirt’s backside. When enquired about it, the lieutenant explained that a part of his back had burnt in Pakistani artillery fire.

Switching the trend of conversation, he started talking about how occasionally and in emergencies, even the departed

souls come to the aid of their dear ones. They kept conversing on this subject until the post came into eyesight at a distance. The lieutenant pointed towards the post but expressed his inability to himself go there. After treading for a short distance, only 10-15 meters ahead, the soldiers turned back to look but were in for a big surprise. The lieutenant was nowhere to be seen. Less than a minute had passed.

There was no possibility of his having gone any substantial distance in such a short time. A few soldiers moved around and tried to find him out, but they could not.

After reaching the post, they narrated the whole story to the commander there. The reply they got in return was that the lieutenant had died from artillery hit on his back yesterday, and his funeral had also been performed. It was apparent that the helpful lieutenant in his subtle incorporeal form had guided the unit of soldiers to safety. History is replete with such extraordinary and incomprehensible events.

The journey is too short An older woman was traveling in a bus. A strong, angry young woman climbed up and sat next to the older woman at the next stop. The angry young woman hurt several times the older woman with her bag. When she saw that the old lady was silent, the young woman finally asked her why did she not complain when she hit her with her purse? The elderly woman smilingly replied: “There is no need to be rude or discuss such a trivial thing because my journey with you is too short; I am getting down at the next stop.”

This answer deserves to be written in golden letters: “There is no need to get upset over such a trivial matter because our journey together is too short.” Each of us must understand that our time in this world is so short that it is a ridiculous waste of time and energy to indulge in useless arguments, jealousy, not forgiving others, dissatisfaction, and a bad attitude.

A man never made any material as resilient as the human spirit. - Bernard Williams AKHAND JYOTI

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Amrit Vani

S³dhan³ of the Pr³ñamaya Koïa: Preliminaries (English version of some excerpts of a discourse - continued from the previous issue) The articles in this series are based on the lucid explanations in a discourse by Gurudev Pandit Shriram Sharma Acharya on the s³dhan³ of Panca-koïas. Of the five koïas, he elaborated more on the annamaya koïa considering the elementary level of the audience, as this koïa is physically manifested and perceivable by everyone with a normal brain. In the earlier articles of this series, we attempted to present the importance, necessary disciplines and qualities, and enormous achievements of the s³dhan³ of the annamaya koïa (physical body and its functional core — the mind-body system). Now we shall look at what he discussed as an introduction to the s³dhan³ of the two successive inner and relatively subtler/sublime koïas. The pr³ñamaya koïa is the focus of the present article. This koïa — the vital spiritual energy sheath covers the three interior and more sublime sheaths (on the soul).

Preconditions for the S³dhan³ of Pr³ñamaya Koïa Friends, as at the beginning of this talk, I had mentioned that five boons, in fact, five god-forms (divine powers, devat³s) themselves are present in your own self, as the panca koïas1 — five sheaths on the consciousness-force of your being. If you pay attention, dedicatedly endeavor, and succeed in the s³dhan³ of awakening (activating their sublime powers) these five devat³s, then you will succeed in every worthwhile achievement that you pray to be blessed by the deities (symbolic representations, idols of devat³s) whose idols you keep worshipping via varieties of rituals.

But you don’t seem to care. You believe only in sacraments; you prefer to run after superficial efforts.

You do not recognize (the real power of) even the annamaya koïa, which is manifested in the physical sheath of your being. Even those who at least care for physical fitness also keep their efforts confined to some physical exercises and simple means of ‘healthy diet.’ I have discussed in

detail the prerequisites and measures through which you may initiate and gradually progress in the s³dhan³ of this koïa. I have also told you about those who succeeded and made glorious history through these efforts. Greater achievements and supernatural potentials may also be accrued by higher-level s³dhan³s of this koïa. However, unless you follow the elementary steps, you won’t have eligibility to ascend to higher levels.

The panca koïas (named successively as annamaya, ….., to ³nandamaya) are sequentially deeper (like the layered structure of sheaths or shells — each within the previous; the fifth within the fourth, the fourth within the third,

A genuine smile distributes the cosmic current, Prana, to every body cell. The happy man is less subject to disease, for happiness attracts a greater supply of the Universal life energy into the body. - Paramahansa Yogananda

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…., etc.) more sublime, significantly more powerful, and more intractable to reach.

The pr³ñamaya koïa is subtle; it is more sublime than you can ever imagine. The science, the method, to ‘experiment’ on it, the s³dhan³ procedure to awaken/activate it too, is profound and beyond the grasp of the human mind till the latter is spiritually refined.

I will therefore not discuss the science or s³dhan³ procedures of awakening the pr³ñamaya or the more sublime koïas. I will explain those deeper aspects and write about my s³dhan³ experiments in this science for the knowledge and adequate guidance of the deserving s³dhakas as and when appropriate. If you are a true seeker of this knowledge, try to fulfill all the prerequisites first and make yourself worthy.

Awakening of the immense but latent power of pr³ña and its upward ascent (through the extrasensory energy nuclei — called the ÌaÚ cakras in the science of yoga) along the suÌumn³ n³Ãº2 is what is referred to in the science of yoga and spirituality as — KuñÃalinº J³garaña. Most often, the

seekers of spiritual progress through yoga-s³dhan³ are eager to accomplish KuñÃalinº J³garaña. Many such seekers also come to me. They think that a siddha, an adept spiritual master, can awaken the kuñÃalinº (pr³ña ïakti) of a disciple simply by keeping his/her hand on the head of the disciple.

Well, a spiritually empowered noble Guru can transmit deep knowledge and sublime capabilities of s³dhan³ and even supernatural powers in the deserving disciple as when it is appropriate. Narendra (original name of Swami Vivekanand) was a spiritually elevated s³dhaka, a worthy disciple. He often used to urge his Guru Swami Ramakrishna Paramhansa to teach him the process of ultimate realization.

But the latter usually evaded responding. Instead, he engaged Narendra in some activities of altruistic services or deferred the discussion to later. Sometimes he kindly assured Narendra that he would provide all knowledge, the absolute light, at the right time.

Indeed, before shedding off his physical body, Ramakrishna one day called Narendra near him and kept his right hand on the latter’s head. Narendra fell into a trance-like state; he felt as if the entire world, the whole cosmos, is illuminated and rotating inside his head. He experienced immense light and power in his mind. A few minutes later, everything became normal. Ramakrishna then told him — ‘Now I am devoid of all my (supernatural) powers, all my (supramental) knowledge; whatever I had, I have transferred all that (treasure of spiritual attainments) to you.’

So you see that a noble disciple can attain everything from a noble Guru. Like a mother eager to feed her hungry child, a noble Guru also is keen to bless a deserving disciple. The world is not deprived of such saintly souls, great spiritual masters. They also seek the deserving disciples to help the

Breathing in, I calm my body and mind. Breathing out, I smile. Dwelling in the present moment, I know this is the only moment. – Thich Nhat Hanh AKHAND JYOTI

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latter’s spiritual progress. However, despite having her udders filled with milk, a cow cannot offer it to a puppy.

Similarly, a Guru cannot bestow his/ her knowledge and powers on an unsuitable disciple. The disciple must first have the necessary eligibility to grasp the superior knowledge and attain and righteously use the sublime powers.

Enhance Your Eligibility, Improve Your Abilities Before you aspire or seek spiritual knowledge and success in your spiritual endeavors (s³dhan³), you must check whether you deserve it? Unless you have the eligibility to initiate a higherlevel, arduous s³dhan³, how can you do it? If you can’t even follow its

basics, how can I teach/guide it to you completely? How can I bless you with something you don’t deserve? I would like to underline the term “deserving” here.

Recall that the refinement crucial for spiritual progress begins with the control and purification of the sensory and cognitive faculties. It can’t progress until the mind (including intellect and emotional core) is purified of all vices, passions, cravings, agilities, unchecked excitations, habits, untoward mental assimilations, convictions, negativities, illusions, egotistic and selfish tendencies, etc.

Purification will not be effective and lasting unless supported by simultaneous sincere attempts of the prudent discipline of the mind-body system, cultivation and growth of righteous thinking, character-building, and inner enlightenment. I have elaborated on some such prerequisites as part of the s³dhan³ of the annamaya koïa. [Other disciplines and practices are guided with practical training in the s³dhan³ courses here.]

Sincere effort to enhance your eligibility and to augment your abilities is itself a s³dhan³. Great achievements require

Everyone knows Maharana Pratap. But who was his mother? Where did she come from?

This information is only known to a few. His father, Maharana Udai Singh, was wandering in the inaccessible valleys of Aravalli. He saw a farmer girl coming with a big basket on her head. In it were bread, lentils, farming tools, etc. On the other hand, seven-eight calves were held by the same single rope. There was a strange glow on the girl’s face. When she came near and saw Maharana in this condition, she asked him to come along. Her house was amongst the hills. The farmer recognized the King with his daughter and offered him water and food. Till then, Maharana, who was still unmarried, had asked for his daughter. He had seen that she was like a lioness. Only a lion will be born from her womb. When the King told the farmer, he said – “What is my status where are you, and where are we!” But Maharana convinced him and got married. Finding a suitable helper and energy source like a queen, with double enthusiasm, he laid the foundation of Udaipur City among the Aravalli Mountains range and organized the State. The queen gave birth to Maharana Pratap. She molded him very fondly. He became just as the nation needed in those days.

Such a mother only can give birth to a nation builder.

Prana is the driving power of the world and can be seen in every manifestation of life.

- Swami Vivekananda AKHAND JYOTI

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Referring to her epochal tapa-s³dhan³, it is mentioned in the “Ramacharit Manas” that once the Saptrishis (the seven great sages of the Vedic times) came to examine her sincerity.

They tried to convince her to stop doing this tapa. Parvati humbly responded — “Janma KoÚi Lagi Ragar Ham³rº!

Barauó Sambhu Na Ta Rahauó Kuóvarº||” (meaning: I can wait for lakhs of births (lives), but I will marry only Siva, else, will remain unmarried forever.)

you back, as they think you will harm yourself. They don’t want you to follow the path against worldly trends. Every hindrance, every hardship, bursts the bubble of your ‘resolution.’ You will have to overcome it. Don’t attempt to jump to success quickly; take small steps but in the correct direction.

Success in little efforts will enhance your confidence and motivation to proceed further. If you have an urge to follow the path of tapa-s³dhan³, you will gradually and certainly progress.

This is the kind of dedication; this is a kind of courage; this is the kind of inner urge essential to march towards great goals.

Do you have even a fraction of that? You desire spiritual gains, but you don’t dare to put even a few steps ahead on the challenging path. Even if you somehow begin, the family members, friends, and the so-called well-wishers will pull

The purpose of this discourse is to make you aware of the necessary preparations, the disciplines, and refinement through the prerequisite s³dhan³s that I have discussed at length. The awakening of the first

great efforts as well. When Parvati was doing s³dhan³ to marry Lord Siva, she did extremely arduous devout tapa3; such was her inner urge, firm determination, and courage that she was ready to continue it even in future lives.

Valmiki Ramayan describes that Sugriva, during his search of Mother Sita, was sending his brave Vanars (monkeys) in different directions of the Earth. He was also telling them which place or country they will get in those directions and which path they should go or should not go.

Prabhu Shri Ram was surprised to see such geographical knowledge of Sugriva.

He asked Sugriva how did he know all these things? Sugriva told him - “When I was running around due to the fear of Bali, I did not get shelter in the whole Earth. In this process, I searched every nook and corner of the Earth; and during this period, I could know all the geography of the Earth.”

If Sugriva had not faced all this crisis, he would not have known the world’s geography, and it would have been challenging to find Mother Janki.

There is one way of breathing that is shameful and constricted. Then, there’s another way: a breath of love that takes you all the way to infinity. – Rumi AKHAND JYOTI

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koïa is of utmost importance for further progress. As I have already informed you, successful completion of the s³dhan³ of annamaya koïa is crucial to commence the s³dhan³ of the pr³ñamaya koïa.

Your pr³ñamaya koïa is a unit, a component of your subtle body. It is the sublime ‘reservoir’ of your pr³ñaïakti. The vital energy you feel through inhalation (of oxygen) during every cycle of your breath, the bio-electricity flowing through your neuronal circuits and other (bio)molecular systems, is only a naturally manifested function of your pr³ña-ïakti (Vital spiritual power, the source of life-force).

This power works in your physical as well as the mental body (Manomaya Koïa). Not only your vigor, bio-energy, bioelectricity, but also your courage, valor, vivacity, unflinching firmness for altruistic ideals, etc., are all expressions of this power. This power is immense, mightier than the force of a rocket propulsion or the most powerful weapon on this earth.

Remember that you also have this source hidden within you; try to be self-dependent, hardworking, and courageous.

If you are determined and brave, nothing can hinder your march towards your chosen goals. The scriptural story of the Herculean courage and unflinching endeavor of a plover (to fetch up all water from a sea to protect its eggs) so nicely illustrates this fact!

Sacrifice for Nobel Ideals is the Greatest Triumph It is this pr³ña-ïakti that empowers great personalities to make great sacrifices. Wouldn’t you call the crucifixion of Jesus Christ an immortal victory?

Mahatma Gandhi never compromised with his ideals of truth and nonviolence; he was assassinated. Would you call this his victory or defeat? Ganesh Shankar Vidyarthi was killed (by the Britishers) because of his

untiring fight for India’s freedom; many-many martyrs like him, donated their precious lives to protect their nation. Was it their defeat or victory? Indeed, there could be no triumph higher than such great sacrifices. It is this level of enormous courage coupled with absolute dedication to the noble cause, to the great ideals, that accounts for immortal glory. This is the most precious use of the boon of pr³ña-ïakti.

(To be concluded in the next issue) Notes: 1. Refer to the “Amrita Vani” article in the Jan-Feb 2021 issue of this magazine.

2.

SuÌumn³ N³Ãº (Cosmic Nerve): As referred to in the deep science of yoga, it is an extrasensory energy canal experienced (by the yogis) inside the central core of the endocrine (spinal) column.

3.

Tapa (tapasy³, tapaïchary³): Introspection, penance, and ascetic endeavors of selfpurification (cleansing of all vices, control over untoward tendencies and habits), self-discipline, and adoption of devout austerity.

All motion, either in the body or anywhere else, is the work of Prana. - Swami Vivekananda AKHAND JYOTI

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SEPT.-OCT. 2021