A SCIENTIFIC UNDERSTANDING OF SUBLIME

No. : 3 EDITORIAL We rarely introspect. We just love to

have concluded truths and ready made answers to our problems. We just follow the thoughts of varied thinkers which are much generalized and rarely suit to our own individuality. Still we try our best to mould our thoughts and behavior accordingly. When we fail we often criticize ourselves for not following properly. But we remain forever shy of putting life and energy to these summed up truths of life. While we discuss a problem we are ever ready to make immediate decisions about persons, situations and circumstances. We no longer care to know when these decisions turn into pre-judgments, prejudices and beliefs. Such decisions once made are generally not revised or reconsidered. We never re-examine our fallacies. The thing is we are not exposed to the charms of a thinking mind; charms of seriously examining a problem; charms of an open heart to heart dialogue or mere charms of a discussion. The discussion that would

Mar-Apr 2004

bring us near the truth; the discussion that enlightens our minds; the discussion that dissolves our prejudices and mal-formed opinion about others; and the discussion that is not mere gossiping or has been started just to kill the time or the discussion that is not aimed at putting forward vain arguments but to find ourselves better through others. With such notions in the mind SAMVAD group was created. This group was created to discuss and find why we are exposed to such a corrupt world and what is our share to it; to find why we are engaged in oftrepeated experiences and just afraid from entering in a new one; to find what type of a world our children are going to inherit; to find while living on the same earth and having same body structures why are we different entities and enclose within ourselves our own particular world; to find whether one day can we wake up to complete psychological and spiritual oneness. -Dr. J. Eswaran

A PERSON WHO IS LITERATE BUT NOT ENLIGHTENED HAS LEARNT ONLY TECHNICAL ASPECT OF THE EDUCATION

GEETANJALI
Leave this chanting and singing and telling of beads whom thou worship in this lonely dark corner of a temple with doors all shut? Open thine eyes and see thy God is not before thee? He is there where the tiller is tilling the ground And where the path-maker is breaking the stones He is with them in sun and in shower, And his garment is covered with dust. Put of thy holy mantle and like him come down to the dusty soil! Deliverance? Where is this deliverance to be found? Our master himself has joyfully taken upon him the bonds of creation; he is bound with us forever. Come out of thy meditations and leave aside thy flowers and incense! What harm is there if thy clothes become tattered and stained? Meet him and stand by him in toil And sweat of thy brow. - RABINDER NATH TAGORE

.OUR MOTTO Pure physicality Pure movement of awareness within the body within the brain within the neurons. no influence religious or dogmatic psychological or spiritual no preformed opinion of these no guidance no conclusion intense questioning intense effort without will intense need to find till one is very near to to cross the borders till one is very near to the pure intelligence within till one is very near to have an INSIGHT !!!

The eternal is not attained by rites and rituals, by pilgrimages nor by wealth. It is to be attained by the conquest of ones mind, by cultivation of wisdom. Hence everyone gods, demigods, demons or men should constantly seek the conquest of the mind and self-control which are the fruits of wisdom. When mind is at peace, pure, tranquil, free from delusion or hallucinations, untangled and free from cravings, it does not long for anything nor does it rejects anything. This is self-control or conquest of the mind- one of the four gatekeepers to liberation. All that is good and auspicious, flows from self-control The delight one experiences in the presence of the self-controlled is incomparable. Everyone spontaneously trusts him. None [not even demons and goblins] hates him. Self-control, O Rama, is the best remedy for all physical and mental ills.
2 Sage Vasishtas precepts to Sri Rama -Yoga Vasishta,

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Son Chidi- A JOURNEY TO ETERNITY

-Dr. J. Eswaran Son Chidi [The Golden Sparrow] is an extraordinary piece of poetry from Aassis fifth and last anthology NIRDESHAK, published posthumously. Aassi [1964-2001] who died at the very young age of 37, was a Punjabi poet of great possibilities. In the present verse Aassi talks of a journey, a journey through the dark recesses of the mind. Why he undertakes such a journey? In a journey of thoughts and journey with thoughts one is helpless to talk of a choice. A choice between continuous voyage or to be held back! It is a state of progress, which only moves forward. But this sort of progress further advances into two identical states with often very diverse and dissimilar consequences. Most of the thinkers regress in a cyclical path. Here identical thoughts keep on repeating themselves causing much distress to the thinker. But a thinker in a truly meditative poise continues with the journey without any preconceived notion. Contemplation of such kind occurs only in a heightened state of awareness, an awareness, in which one is never tense or hurried. Zen master Yasutani Roshi describes this state in similar words. For him this is the mind of somebody facing death. Let us imagine that you are engaged in a duel of swordsmanship. As you face your opponent you are increasingly watchful. Were you to relax your vigilance even for a second you would be cut down to pieces. He relates this analogy with the outer life. In the inner world you nevertheless are in a frame of warrior but here war is among thoughts. Your opponent is the counter thought or the thought that dissociates from the original thought. By doing so it tends to kill the former. You become the battle ground of thoughts, a dark arena of ignorance. That seems the exact situation as Aassi describes: In that gloomy thick forest; unable to ferret out way I sink in the sea of darkness; no hope, no gleam, no ray Heroically I fight back; for how long would I stay 3
Literary merit and also the aesthetic aspect of this remarkable piece of poetry are to be decided by the laureates. Here we are discussing the and spiritual incorporeal supposedly

aspect of this journey of thoughts. A sort of journey which sometimes each of us undertakes but often held back before taking the final plunge.

I receive back the hurts; for hurts that I pay SON CHIDI -Aassi SON CHIDI [THE GOLDEN SPARROW] -Aassi In that gloomy thick forest unable to ferret out way I sink in the sea of darkness no hope, no gleam, no ray heroically I fight back for how long would I stay I receive back the hurts for hurts that I pay I hopefully hold that beaming flag and in my hands it lay agonizing pain of hot wax that makes me loose my sway of the tiny flickering candle I carry on my way my helplessness and fury of wind with trembling thoughts they play which make me quiver like flame I carry on the way It was altogether an exiled existence I endured to this day yes, I had some begotten delights with them I however play There may be waiting that old Dasharatha along anxious Kaushalaya and they may be putting lamps on the house roof in the past foregone way and with me now is no one nor armed Lakshmana who slay only trembling tiny flame that walks with me anyway About to get extinguished last remains of candle that stay with its last bit to rely! Yes, you can say whole stockpile of hopes come apart the moment next and they open for me the door to eternity enormous bliss and joy lead me to the place [where I can] arrange my nights and day the alert that aflame my blood still pushes me through anyway as waves that push the drowning ones to the sea-shore they lay or sun that rouse me every morn and open my next day to the next step, the next beginning or the next genesis! You may say In whose enchanting presence [now] I am wholly dedicated to me? Pray! has turned it into a great ecstasy

Hanehere da sanghana jangal rah nazar na aave jind daraya kalakhch gote khaave kise yuddhch soorme vangoon main zakham khavan, var jhallan meri aas bandhave eh leh-lahaunda vejayee jhanda roshani da son parcham eh thartharaundi hoi nimani mombatti es de garam tepiyan noo main talian te buchchan kasees vattan bebassi kahar dhave hava shikhr di chanani di laat kambe meri soch kambe aukaat kambe khelhan noo jalavatni mere hisse aayee rangan da jhutha sachcha aassra main sirj liya kite tan udeekada hoega budda Dashrath kade taan mukkega banvaas Chandra kite taan hoegee Kaushalaya tatpar karke ghar di munder te deep raushn nal na koi Lashman shashtardhari turdi hai tan mahaz ek agg vichari kade tharthrave kampkampave bujhan hi lagge akhari chingari vi antim sahara vi agle hi pal dolh deve mere upper umeedan da pura samundar chehkade parinde vangoon kholh deve mere sanhven kise naven brahmand da darvaza te meri ungali pakar ke badali di ek sarani banaun da val sikhave mere lahuch balada diva, sookde tufan phir vi tor riha hai mainu jiven har gote pichhon dariya uchhalada hai jiv nu upparali sateh val kadam dar kadam, safar dar safar janam dar janam eh kaun hai jo mere nal hai piranch paruche hoi vi ek Jamaal hai jo samarpit hai mainu pani mitti agni samet

jischon talashada han main apne hon di paribhasha main te meri mombatti kina suhavana hai eh hanehra jo de riha hai mainu pukhatagi bhariya eh sukhad dukh

that distress of thorny way who now will define my new being is it me, my candle or say? how blissful is now this bleak darkness how joyful are woes of the day!! -Translated by-J.Eswaran

But this battleground, this you, this awareness is separate from the mob of warrior thoughts. You will have to keep them separate. Mostly the thinkers join with battle. They join with the thoughts; either the same or the opposite thought. The wakeful distress of being the battleground of thoughts is now replaced by pleasure or sorrow of the thoughts. This sort of pleasure or sorrow does not open new vistas. It comes and goes on cyclically. But this concentrated awareness is the only light you have on this unlit murky path. This itself may be the source of distress, for to remain in the sustained state of awareness you have to put an effort to it. As points out Aassi: agonizing pain of hot wax; that makes me loose my sway of the tiny flickering candle; I carry on my way my helplessness and fury of wind; with trembling thoughts they play which make me quiver like flame; I carry on the way Thinker in Aassi does not satisfy himself with this linear journey. He adopts many ways and many forms and during the journey. While in an emotional mould his thoughts create images of fellow journeyers who have been separated long back. He is distressed by their absence: There may be waiting that old Dasharatha along anxious Kaushalaya and they may be putting lamps on the house roof in the past foregone way Or he takes another turn of partially compromising with the situation and finding help from within: and with me now is no one; nor armed Lakshmana who slay only tiny trembling flame [of consciousness] that walks with me anyway 5

Literary merit and also the aesthetic aspects of this remarkable piece of poetry are to be decided by the laureates. Here we are discussing the incorporeal and supposedly spiritual aspect of this journey of thoughts. A sort of journey which sometimes each of us undertakes but often held back before taking the final plunge. But Aassi takes the risk of entering into the perils of unknown. This final decision does not come out of the logical mind. Neither this is the act of will nor that of wisdom. It is the moment where every rationality of the mind is to be kept away. It is the end of everything known. It comes instantaneously. It is the end of both acceptance and rejection. About to get extinguished; last remains of candle that stay With its last bit to rely! Yes, you can say Whole stockpile of hopes come apart; the moment next and they open for me the door to eternity; enormous bliss and joy Lead me to the place [where I can]; arrange my nights and day While talking about this transition from the rational worldly mould to the higher thoughtless mould Aassi does not elaborate much on this point. Perhaps nobody is able to. Any description of it will come out only from thoughts and memory, the things which are in the frame of time. So how can Aassi talk about the things which are timeless? How can end of thoughts be described with the activity of thoughts? But still he claims it to be the act of forces within his very being: the alert that aflame my blood; still pushes me through anyway as waves that push the drowning ones; to the sea-shore they lay or sun that rouse me every morn; and open my next day to the next step, the next beginning; or the next genesis! You may say Is this the end of journey or its beginning? For him definitely this is the beginning. He does not even hesitate to call it the next genesis [birth]. This contact with the ultimate reality is only to be perceived; only to be experienced. This is not to be conceptualized or described within the framework of worldly languages. You cannot taste sweet simply by uttering the word sweet. Neither can you describe sweetness in a way that others can experience similar sweetness. For the correct understanding you will have to eat something sweet. As he says: In whose enchanting presence [now] I am; wholly dedicated to me, pray! has turned it into a great ecstasy; that distress of thorny way who now will define my new being; is it me, my candle or say? how blissful is now this bleak darkness; how joyful are woes of the day!!

Aassi has experienced this sweetness. For him now even woes are now blissful. He is now with his real existence. This is the end of sorrow, as Buddha, the enlightened one once spoke about this sphere of real existence of man for our understandings: For there is a sphere, Brethren! where there isneither earth nor water light nor air neither infinity of space nor infinity of consciousness nor nothingness nor perception nor absence of perception neither this world nor that world both sun and moon I call thisneither coming nor going neither motion nor rest neither death nor birth It is without stability without procession without a footing That is the end of sorrow. [The Udna, tr. by Strong, p.111]* For me this Son Chidi is what his real existence is. The existence, where he acts right from an all empty consciousness and not from one that is ever fortified by memory laden ego with all its restricted choices. This symbolic weightless, golden sparrow is now separated from the heavy, worldly ego. Though he is not unresponsive to the painful consequences of his choices in this new existence, but he is free now. Free to choose and free to accept the tension and responsibility of his choices. *Quoted in Buddhism and Christianity by J. E. Carpenter. 7 TO READERS AND WRITERS

------------------------------You can share your views and experiences on psycho-spiritual matters. We also need your reactions to our endeavor. Your views and writings can be sent on the address that follows. They can also be sent via e-mail. Dr. J. Eswaran c/o E-178 Bhalla colony Chheharata[Amritsar] INDIA Ph. 98152 68511 e-mail: omcawr_s@yahoo.co.in

Believe nothing, O monks, merely because you have been told of it or because it is traditional, or because you yourselves have imagined it. Do not believe what your teacher tells you merely out of respect for the teacher. But whatsoever, after due examination and analysis, you find to be conducive to the good, the benefit, the welfare of all beings- that doctrine believe and cling to, and take it as your guide. --BUDDHA

THOUGHT AND GOD - Prem Singh

When we think of God, there are two toys in our hands, the thought and the God. Can we put our thoughts into God? Is it possible to contain thought into God? Or is the fact otherwise? Who is bigger- the thought or God? Who can be put into whom? I think if the reader is reading this page attentively, he would agree with me that God is contained in our thoughts. Our thoughts are of larger volume than that of God? Actually speaking our thought contains not actual God but only the concept of God. And the concept of god is not actual god. Actual God is the Truth and the truth is not the object of thinking. Sometimes we feel as if something like fountain or spring is flowing within us. With the thought of a spring the sense of water appears but it does not wet us. There is pure pleasure in it. But the pleasure in place of water does not explain the situation. And when we meditate on this situation the joy diminishes. It appears as if it is going to vanish. If we call this fountain of pleasure, the spring of joy, as God, even then that joy comes to an end. When we name this joy as God, the concept of God, which is nothing but thought, appears to interfere, and the joy vanishes. It is a matter of great surprise that the concept of even God keeps away God and stops the spring of joy. The spring of joy or the fountain of pleasure was started in the thoughtless position. When thinking started the spring was 8 written words are for going into their depth till their deeper message comes alive. till they become real TO US!! WRITTEN WORDS Written words are not for mere veneration Not even for continuous verbalizing Also not for pooling in Half-dead books and libraries Written words are for opening minds into them coming into grip of their meanings written words are communiqus of the past from where they enter into the future they are guiding principles to move beyond limits for exploring the farther ends for expanding mental horizons written words be they those of Vayasa Kalidas or Valmiki Nanak, Tulsi or Meera or any modern poet, laureate or philosopher

closed. Thoughts of even God are thoughts. Thoughts keep God away; keep Truth away. Introduction Sh. Prem Singh has written many books on Psycho spiritual matters. He has translated many world famous books in simple Punjabi and Hindi languages on such matters. A simple and solitude loving man, for life long a seeker, a retired teacher; he lives at- K-[13/50]226, Azad Nagar [100 ft Road] Amritsar. Present article is excerpted from his book Thought and Meditation]. Ed. The main hindrance to meet God is God himself. It is an interesting riddle as well as a surprising fact. When we utter word God the concept of God comes into being. All the concepts are made of thoughts. The concept of even God is made of thoughts. When we are tired of the maze of thoughts, the thinking stops and we are connected once again with the spring of joy. The naked reality is now before our eyes. The Truth is before us. The truth is not away from our living. The very living is the Truth. Live the life attentively. Pass the moments in awareness, feel the pleasure of meeting the Truth, the fountain of pleasure or the spring of joy. God is not away from this life even for a fraction of a second but we have drawn a veil ourselves. Question: I want to meet God, what should I do? Answer: Sir there are four problems or controversies in the statement of this question. First is I, so long as there is I god cannot meet. God is available only in Ilessness. Drop the I and meet the God. You will find God wishing for you. The second problem is want [I want to meet]. The wanting; the desire should be dropped. Unless the heart is clean and clear from all types of desires, God cannot occupy it. Where should God come and sit when the heart is already full of desires and wanting. When the heart is already empty and there is no desire in it, the God would come and grace it with his holy presence. The third problem is of God itself. What you call God is hardly a God. Your God is your conception of God. The conception of God comes to play and the God is left away. The conception of God is only thought of God and so long as there are thoughts in your mind you can hardly expect God to meet you. The last problem is of to do [what should I do?]. Doing is as much a hindrance as any other. God is so big and your doing is so small. God cannot be the result of your doing. Whenever there is a meeting with God it is done from Gods side. Mans doing is insufficient. Only undoing of man can invite the doing of God. He is always ready to do any possible thing to meet us. But we are busy in our own doing and One is everlastingly comparing oneself with another, with what one is, with what one should be, with someone who is more This comparison really kills. Comparison is degrading, it do not give Him the turn to do.fortunate. perverts one's outlook. And on comparison one is brought up. All our education is based on it and so is our culture. So there is everlasting struggle to be something other than what one is. The understanding of what one is uncovers creativeness, but comparison breeds competitiveness, ruthlessness, ambition, which we think brings about progress. Progress has only led so far to more ruthless wars and misery than the world has ever known. To bring up children without comparison is true education. 9 - J. Krishnamurti, from Krishnamurti, A Biography, by Pupul Jayakar

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Body & Mind

An Exclusive Interview by Veronica M. Hay with DEEPAK CHOPRA, M.D.

For the past decade Deepak Chopra, M.D. has been at the forefront of a major trend in holistic healing. Since the early 1980's Chopra has successfully combined his impeccable credentials as a practicing endocrinologist with his exploration of mind/body medicine. By doing so, he has dramatically influenced many in traditional medical circles and helped bring the enormous benefits of holistic medicine to the general public's attention. Chopra created a paradigm for exploring the healing process - a model he calls Quantum Healing. He recalls, "As doctors we are taught to prescribe tranquilizers for people who are feeling anxious to promote tranquility. We give sleeping pills to people with insomnia. Quantum Healing looks past all the wonder drugs and modern technology to a natural way of healing which speaks to an integration of mind and body." Rather than turn his back on his conventional training, he extended his practice to bring together the best of ancient wisdom and modern science. In 1984, he helped to introduce Ayurvedic medicine to the United States, and within a year he established an Ayurvedic Health Centre of Stress Management and Behavioral Medicine in Lancaster, Massachusetts. He was also the founding President of the American Association of Ayurvedic Medicine. Since that time, he has emerged as one of the world's leading proponents of this innovative combination of Eastern and Western healing. Chopra's combines ancient mind/body wisdom with current antiaging research to show that the effects of aging are largely preventable. By changing your perception of aging and by being aware of your body and how it processes intelligence and experience you will change how you age. Today Chopra lectures around the world making presentations to major corporations and organizations such as the World Health Organization in Geneva, the United Nations, and London's Royal Society of Medicine, as well as a number of major U.S. medical institutions. THE INTERVIEW Veronica: By changing one's perception of aging, we can change our age. How?

Dr. Chopra: Well most people think that aging is fatal and scientific data shows that that's not true. People don't die of old age, they die of diseases that accompany old age, and they are preventable. Most people think that aging is irreversible and we know that there are mechanisms even in the human machinery that allow for the reversal of aging, through correction of diet, through anti-oxidants, through removal of toxins from the body, through exercise, through yoga and breathing techniques, and through meditation. Most people believe that aging is normal but nobody defines what normal aging is. What we call normal may be the psychopathology of the average. Most people think that aging is genetic and yet if your parents lived to age 80+ that will add three years to your life. The way you think, the way you behave, the way you eat, can influence your life by 30 to 50 years. Most people believe

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that aging is universal but there are biological organisms that never age. Most people believe that aging is painful and we know that pain is from diseases that are preventable, not from aging. People have to change their concepts of aging and I am not asking them to do so based on some fanciful notion but on scientific fact. When they change that, then their perception of aging will change and it will become clear to them to grow old and to become wiser, to become more creative, to become the springboard for creativity and affluence. Once your perception of the whole phenonenom changes, your reality will change because reality is nothing other than your perception of it. Veronica:You have stated that if we could effectively trigger the intention not to age, the body would carry it out automatically. Could you explain that? Dr. Chopra: Yes, because intentions are the triggers for transformation in the body. If you want to wiggle your toes, you do it through intention. There are two components to biological information in the body, one is intention, the other is attention. So to go back to the example I gave you, to wiggle your toes. The first thing that happens is that your attention goes there and the second thing is there is an intention, so this biological information with attention and intention is what biological information is given. Awareness that acts as biological information goes to components, then an informational component, and then there's a localizing component, and that's how the body behaves. If you can wiggle your toes with the mere flicker of an intention, why can't you reset your biological clock? The reason most people can't do it is because, first, they never thought of it and secondly they think that certain things are easier to do than other things. For example, it is easier to wiggle the toes than reset the biological clock, but that is just a belief that is rooted in superstition. If we could understand that the human body is a network of information and energy, then we would see that the same principles apply everywhere in the body. Veronica:That is just what I was about to say, something as profound as stopping the aging process, or actually reversing the aging process, one would think would have to be implanted at a deep level for it to work.

Dr. Chopra: No, it's the same mechanism. It's just that we have been indoctrinated into believing that some things are easier, some things are more difficult. Expectations determine outcome, always! Veronica:You have also said that our bodies are our experiences transformed into physical expression, in other words our bodies are the outpouring of our belief system?

Dr. Chopra: And experiences, so if you are having the experience of anxiety, your body is making adrenalin and cortisone, if you are having the experience of tranquility, your body starts making valium, if you are having the experience of exhilaration and joy, your body makes interleukins and interferons which are powerful anti-cancer drugs. So your body is constantly converting your experiences into molecules. Veronica:And we can change our interpretation or experience of the world at any time.

Dr. Chopra: That's right. One person's enemy is another person's best friend. My favorite food might give you a rash, etc. Every experience that we have is unique to us because at some deep level we make an interpretation of it. Veronica:You go even further and suggest that when you see yourself in terms of timeless, deathless being, every cell awakens to a new existence.

Dr. Chopra: Because the body is the end product of intelligence and how that intelligence shapes your reality will shape the reality of the body. The body is a field of ideas and it is a field of interpretations and when you change your experience of your own identity to a spiritual being, the body expresses the physical manifestation of that spiritual reality.

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Veronica:You go on to say, true immortality can be experienced here and now in this living body. It comes about when you draw the infusion of being into everything you think and do. This is the the experience of timeless mind and ageless body.

Dr. Chopra: Yes. Veronica:Is this why it is so important to live with passion, to have a dream, a reason for living, even if that dream is only for our own joy?

Dr. Chopra: I think that is a very important component, to have passion, to have a dream, to have a purpose in life. And there are three components to that purpose, one is to find out who you really are, to discover God, the second is to serve other human beings, because we are here to do that and the third is to express your unique talents and when you are expressing your unique talents you lose track of time. Veronica:Most people think of time as linear and some of us feel that there is only so much of it, and that it is continuously running out. Almost as though our entire life is like an hour glass and the sand is running through and we don't know how much sand we have left so we'd better enjoy every single moment. This kind of thinking is further reinforced every time we are faced with the death of someone we know. How does this kind of motivation, of enjoying every moment because time is running out, and we don't have forever, compare with living joyfully without any kind of time anxiety at all, as if we really did have forever?

Dr. Chopra: The only way you can do that is when you know that part of yourself that is in fact, forever. There is a part of yourself that is not subject to change, it is the silent witness behind the scenes. That is essentially your spirit, the spirit being an abstract but real force. It is as real as gravity. It is as real as time. It is incomprehensible. It is mysterious but it is powerful and it is eternal. It is without beginning, without ending. It has no dimensionality, it's spaceless, timeless, dimensionless, eternal, forever. When you can get in touch with that part of yourself, then you will in fact see that present moment existence, even an entire lifetime is nothing other than a flicker in eternity, a parenthesis in eternity, a little flash of a firefly in the middle of the night in the context of eternity. What happens with that knowledge, with that experience, is that you begin to experience mortality as quantified immortality, you begin to see time as quantified eternity and when you see it against the backdrop of who you really are, then the anxiety of daily existence disappears. So one ceases to be troubled by as well as influenced by the trivial things of daily existence, the little hassles that create stress in most people. So it becomes much more joyful and you realize that the present moment is as it should be, there is no other way. It is the culmination of all other moments and it is the center point of eternity. So you pay attention to what is in every moment. And when you do that, then you realize that the presence of God is everywhere. You have only to consciously embrace it in your attention. And that's what creates joyfulness. You have to know the reality and the reality is that we are eternal. Veronica: I suppose then that the first way of looking at life is actually unhealthy. [ from internet]

BOOK POST TO

FOR CIRCULATION AMONG FRIENDS ONLY Published in association with SAMVAD 12 GROUP, Amritsar [INDIA] BULLETIN EDITOR- Dr. J. Eswaran e-mail omcawr_s@ yahoo.co.in

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