||O® bh¿rbhuva¡ sva¡ tatsaviturvareñya® bhargo devasya dhºmahi dhiyo yo na¡ pracoday³t ||

(May Almighty illuminate our intellect and inspire us towards the righteous path)
- Rigveda 3/62/10; Samveda 1462, Yajurveda 3/35, 22/9, 30/2, 36/3

Volume - 4 Annual Subscription

Issue - 1 India: Rs. 60.00
Jan -Feb, 2006 Abroad: Rs. 600.00
Date of Publication: 01.01. 2006

What is Love?
To love is to find happiness in making others happy. It is to understand what others
think and feel and need. It is to say and do the things that make them eager to be with
us and to do these things not in hope of gaining some good, but because doing them is
natural for us.
It is to know their weaknesses yet see them as strong and, because of our high vision
and our unfailing faith, to inspire them to be stronger than they are while inspiring us
to be stronger too.
It is to accept others as they are and, if they should fail our aspirations for them or
spurn our outstretched hands, to keep open the “door” of our hearts.
It is to appreciate the importance of others and to help them appreciate their own
importance.
It is to grow into the hearts of others and to become a part of their lives yet not bind
their hearts nor limit their lives.
It is to loose ourselves in something greater, as a small spark loses itself in other sparks
and becomes a star.
Love is like the Sun. It gives out of its own substance and its own self and, by giving
itself, becomes a source of life and light.
- James Dillet Freeman
[From: Angels Sing in Me; with glad permission of the publishers, Unity house, Unity, USA]
LOVE AND PRAYERFILLED NEW YEAR GREETINGS & WISHES
FOR ALL OUR READERS
-Akhand Jyoti Editorial Team

Jan-Feb 2006 3
 Contents
1. Amrit Cintan
What is Love?. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 03

2. From Chief Editor's Desk

At the Threshold of the New Age . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 05

3. Vedic Solutions to Modern Problems -1: Purification of Air . . . . . . . . . . . . 07

4. Youth Column
Work . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11

5. Do Planets Influence our Health . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 13

6. Let’s Awaken our Sixth Sense . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 18

7. Health Tips
Some Ayurvedic Tips for Health and Vigor . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 20

8. My Father: The Yogi . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 22

9. Science and Spirituality

Deciphering Consciousness: Limitations of Modern Science and
Scope of Vedic Approach . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 26

10. Companions in Solitude-6

Straight and Crooked Trees . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 30

11. My Life: Its Legacy and Message-17

The mantra ‘As you sow so shall you reap’ which I followed all my life . . . . . . . . 33

12. Sri Aurobindo’s Integral Education:Physical and Vital Education . . . . . . 36

13. An Illusion Purported by the Digital Revolution. . . . . . . . . . . . . . . . . . . . . 39

14. Amrit V³ñº

The Real Art of Human Alchemy . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 42

15. Yug Nirman Yojana - At a Glance . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 47

4 Jan-Feb 2006
 From Chief Editor's Desk
At the Threshold of the New Age

Dr. Pranav Pandya

T
his issue will be hopefully in the hands Gurudev. This six-year period is prophesied
of our readers at the advent of the New to bring about revolutionary upheavals and
Year and just before the bursting faith changes in collective human psyche, paving
and blossoming of vibrantly luxuriant and the way for ushering of the Golden Era (Sat
multihued Spring (Basant) – when Mother Yug) on Earth- when Laws of Divine Spirit
Nature will start pulsating, singing and (Unity, Love, Light, unalloyed Joy-filled Life)
dancing with the revivified riotously colorful will manifest in human consciousness.
play of Life. “Basanti” color also signifies the
We firmly believe that this period of one year
spirit of valor, sacrifice and an unconquerable
will also see the emergence of an irreversible
resolve for achievement of noble and lofty
era of freedom of human consciousness from
aims.
the dungeon of Darkness into the Resplendent
For us, the Gayatri Pariwar Parijans, the Basant Light of Illumined Awareness.
Parva which this year falls on February 2, 2006,
The Time Spirit has decreed that India will
is of unique significance as it will mark the
have to play a very significant role in the
80th anniversary of our Gurudev’s initiation
ushering of the New Era. This is the sacred
into his epoch-changing Bhagirath Sadhana on
legacy that has been specifically bequeathed
Basant Parva of 1926 (January 18). This Basant
to the Parijans of Gayatri Pariwar by the
Parva will also mark the beginning of a six-
immortal Rishis (Adepts) of Devatma Himalaya
year long intensive collective Tapa-Sadhana, in
through our Gurudev. It is the youth of India,
tune with the call of the Time Spirit (Mahakal)
including millions living abroad as leaders in
upto Basant Parva of 2012.Purnahuti of this
various specialized fields, who will lead by
epochal collective upasana – sadhana – aradhana
example (by WALKING THE TALK) the
(remembrance of the all-pervasive Divine
strife-torn, hatred-ridden, deluded,
Presence, self discipline and selfless service)
depressed and way-lost humanity into the Era
will be spread over a period of one year
of Truth (Sat Yug), which is beckoning us, even
between Basant Parvas of 2011 and 2012 – as
though in our ignorance we do not see the
celebrations of the birth centenary of
signs or hear the signals. However, those

Jan-Feb 2006 5
endowed with Seer Vision have unequivocally
declared that Dawn is just about emerging on
the Horizon. Sri Aurobindo, the seer par-
excellence, has declared in his epic poem,
SAVITRI:
“A few shall see what none yet understands;
God shall grow up while the wise men
talk and sleep;
For man shall not know the coming till its hour
And belief shall be not till the work is
done.”
The message and clarion call of Gayatri Mission
has spread out not only in all corners of India
but throughout the globe through untiring
efforts of our dedicated, trained and tested
sadhaks. Now the graduates of our Dev
Sanskriti Vishwavidyalaya (DSVV) are also
forming in hundreds the ranks of these
crusaders for the spread of this Message of
Hope, Harmony, Happiness and Peace
amongst all humanity, cutting across divisive
barriers of gender, caste, creed, color and
fanatic exclusive religiosity.
Let the New Year and Basant Parva be solemn
occasions for us Gurudev’s children and
torchbearers of his legacy, to re-dedicate
ourselves to resolutely work towards the
realization of Gurudev’s Vision.
Let us always remember that when the sky
appears at its darkest, the Dawn is not far off
to shine forth upon us that Love surrounds us
and that the Divine Light within us will guide
our Way Home.
I would like to conclude by quoting the
illuminating poetic words of another mystic
seer, Charles Fillmore, co-founder of Unity
6 Jan-Feb 2006
School, USA, which aptly sum up the
Resolutions and Vision of our own Mission:
“Out of the sordid, the base, the untrue,
Into the noble, the pure, and the new;
Out of all darkness and sadness and sin,
Spiritual harmonies to win.
This is our resolution.
Out of all discord, toil, and strife,
Into a calm and perfect life;
Out of all hatred and jealous fear,
Into love’s cloudless atmosphere.
This is our resolution.
Out of the narrow and cramping creeds,
Into a service of loving deeds;
Out of a separate, limited plan,
Into the brotherhood of man.
This is our resolution.
Out of the bondage of sickness and pain,
Out of poverty’s galling chain;
Into the freedom of perfect health,
Into the blessing of endless wealth.
This is our resolution.
Out of this fleeting mortal breath,
Out of the valley and shadow of death;
Into the light of the perfect way,
Into the freedom of endless day.
This is our resolution.
With Love and Prayerfilled New Year and
Basant Parva Greetings to all our readers and
parijans,
-Pranav Pandya
 Vedic Solutions to Modern Problems - I
Purification of Air

A ir, water and food are essential for the

survival of any being. Sustenance of
human life has additional requirements of
generation, reprocessing of natural resources
also are too expensive and impractical for
implementation in the geographically and
social and cultural ambience. It is ironical to economically heterogeneous world.
see that man, the intelligent being, has built Population explosion in the developing
the grand edifice of progressive civilization countries like India adds to the complexities
and scientific evolution with a near total and the situation remains largely grim.
neglect of the foundational support system of
Though at a small scale, efforts of following
Nature. What could be worse, this ever-
the guidelines of the Vedic approach to
growing race of technological and industrial
environmental management and socio-
advancement has hampered the environment
economic and cultural system, guided by the
to the extent that life on the earth appears to
rishis (seers-saints and sages of ancient India),
be heading towards the edge of extinction.
have shown promising outcomes. It is
The gravity of the threat is no less on the social
therefore in the fitness of things to review the
and cultural fronts. Every thoughtful mind is
ancient methods and guidelines that may
naturally concerned to find some way out.
provide us with viable solutions to save our
Past few decades have witnessed several lovely planet. We aim to elucidate the relevant
attempts – environment protection projects, aspects in the present and some more articles
protocols, policies, etc – at the national and of the successive issues of “Akhand Jyoti – The
global levels to combat the threats posed by Light Divine”.
‘Global Warming’, ‘Brown Cloud’, ‘Green
We begin with the topic of Air Pollution. We
House Gases’, ‘Depletion of Ozone Layer’,
are all aware of the causes and kinds of air
‘Industrial Waste’, ‘Pesticides and Toxicity of
pollution. Our economic growth depends upon
Soil and Crops’, ‘Scarcity of Drinking Water’,
the growth of production from the factories
‘Ecological Degradation’, etc. However, as no
which means greater emission of toxic particles
solution suggested or tried so far substantially
which move through the air across the
targets or controls the root causes, the silver
surrounding regions and also far away; our
line of hope is rather dim and hazy. The
progress also is interlinked with increase of
ongoing developments on alternate energy
automobile traffic, which further adds to
systems, non-conventional resources

Jan-Feb 2006 7
release of poisonous gases and harmful
particles in the air we breathe in.
But, given the air-borne nature of the threat
and impossibility of removal of the cause
which is the core of the modern trends of
industrial and economic progress, there is little
that can be done to stop the ‘Brown Clouds’
of polluted material enveloping the globe.
Control has to be done at source.
A blanket of chemicals, dust, industrial
emissions, aerosols and motor vehicle exhausts
has built up in most of the developed and fast
developing nations. When winds drop, this
accumulation of toxins grows bigger, waiting
to be blown on to other continents. The
ecologically damaging emissions have, most
dangerously, also caused depletion in the
protective ozone layer above the earth’s
atmosphere and thus invited enormous
hazardous radiations from the space. The
alarming rise in varieties of cancers and
respiratory problems on one hand and the
rising temperatures of the globe as a whole
on the other are most obvious and prominent
nuisances of this pollution. Be that Rio-de-
Jenero Conference, Kyoto protocol, Doha
summit or any other treaty on pollution
control, none has been able to abate this threat
to the desired level. The reasons are obvious
–– no country can put its economic growth at
stake; huge expenses associated with effective
action against the source of pollution, political
and geographical constraints are also the
limiting factors.
The Vedas are revered as the most ancient
repositories of perennial knowledge, relevant
for all Ages. As harmony of Nature and all
forms of Life was given utmost importance
by the Vedic Rishis, an immediate question
8 Jan-Feb 2006
arises in our minds as to how the environment
in general, and air (oxygen) in particular, was
dealt in these primordial treatises.
Vedic Views and Solutions:
While referring to the “Environment of Life”,
the Vedic scriptures consider Earth – soil,
water and earth’s atmosphere, Space and the
Sun (plus the solar system) collectively. All
components of Nature are said to be
interrelated and interdependent. All powers
of Nature and origins of natural resources and
life-forms (including plants and trees) are
given due respect in the Vedic hymns as
manifestations and reflections of the divine
creation – thus emphasizing the importance of
each. Several of the Vedic texts preach that
the earth, water, fire, air, plants and animals
are together supporting the human life system
on this planet and provide guidelines towards
ecological balance and healthy co-existence of
all.
As per the Vedic literature, whenever there is
an imbalance in the natural harmony of the
above components, the process of destruction
begins. The word ‘Kravy³d’ is used here to
describe the cause for pollution i.e. the
substances which harm the ecosystem and
hence the human life. Interestingly, the Vedic
scriptures also mention the occurrence of
environmental pollution including air, water,
and soil pollution because of artificial
equipments, machineries and toxic ‘unnatural
substances’ (e.g. synthesized chemicals).
On the contrary green mountains, monsoon
clouds, natural rains, water (rivers and
springs) forests (plants and trees), sunlight,
morning atmosphere, etc are referred as
purifiers of environment. For example, see the
following hymn (no. 3|21|10) of the Atharva
Veda and also the hymns no. 10|35|2,
10|66|9,10|66|10 and 10|64|8 of the Rig
Veda.
Ye parvat³¡ som priÌÚha ³pa¡, v³ta¡ parjanya
³dagniïte kravyadmaïiÌamaña |
“Air” is often referred in the Vedic literature
as “v³ta” or “v³y¿” and oxygen in particular as
“pr³ña-v³y¿” or viïuddha (pure) v³y¿.
At one place the Atharva Veda instructs – ‘Apo
Vata Aushadhayah’; meaning: Air and Water are
sacred and like natural medicines and so it is
very important to keep them clean and pure.
Similarly a hymn in Rig Veda (6|3|7|3) sites
‘No chinno v³yu¡ am—ata® vi daÌyet’; meaning:
pure v³yu (oxygen) is like elixir (am—ata) and
so it should be always available in its natural
pure form. This implies that one should not
carry out any activity because of which the
oxygen is diminished or air is adulterated.
Another hymn in Chapter 3 of the Rig Veda
says – if the forests / plants are destroyed, it
will adversely affect the oxygen level and also
the mineral wealth, as trees and plants are also
the saviors of the precious wealth contained
inside the earth.
Reference of Ozone Layer in the Vedic Texts:
It is amazing to note that the Vedas also
mention about the ‘ozone layer.’
Several hymns of Rig Veda and Atharva Veda,
mention that the earth is surrounded by a
membrane, which is very thick. For example:
Mahat t³dulbam sth³viram tad³sida, yenaviÌÚata¡
praviveïiÚh³pa¡ – Rig Veda 10|51|1
Tasyot jayam³nasya – ulb³ ³sida hirañyaya
– Atharva Veda 4|2|8
Jan-Feb 2006
The term used for Ozone layer is ‘mahat ulb³’.
Mahat in Sanskrit means very big and ulb³ is
the membrane, which covers the embryo inside
the uterus. In Atharva Veda the color of this
layer has been called as golden i.e. ‘hiranyaya’.
Thus comparing the Ozone layer with the
membrane covering the embryo, it is clear that
the function of this layer is said to be the
protection of the earth. To disturb this layer
shall be as harmful as disturbing the
membrane covering the embryo inside the
uterus.
Apart from providing guidelines for
plantation and protection of trees, all the Vedas
and Vedic scriptures sing paeans in praise of
yagya (fire ritual) as the savior process of
environmental purification and ecological
balance.
Yagya is a scientific process of sublimation and
transformation of healthy constituents of
plants/herbal medicines into vapor phase and
their expansion and dissipation in the
surrounding air. It also helps in maintaining
balance of oxygen, carbon-di-oxide and
reducing the harmful growth of poisonous and
ozone layer-depleting gases and radiations
etc. Because of this, the term yagya is also used
here as for every process (e.g. cycles of
Nature) and philosophy, which generate
healthy substances of essential and beneficial
effects and goodwill. This is why yagya has
been termed as the nucleus of all the natural
cycles.
Aya® yagyo bhuvanasya n³bhi¡ |
-Yajur Veda 23|62
Yagya is also referred here as the source of
pr³ña-parjanya (shower of water and air-
purifying and vital elements) from the Dyu-
9
Loka (upper layer of earth’s atmosphere and
space beyond).
The fire ritual of yagya is given preeminent
importance in the Vedas, as the first hymn of
the Rig Veda refers agni (fire) as purohita (the
leader and the principal guide) – “Agni MiÃe
Purohit³”.
Yagya has been described as the best way to
eliminate pollution in some Upanishads; the
following hymn of the “Chhandogya
Upanishad (4|16|1) states that yagya removes
all the faults, impurities and pollution and
purifies everything around.
AiÌa hi vai yagyo yo aya® p³vate, ida® sarva®
pun³ti, tasm³dev aiva yagya¡
Yagya is the most effective eco-friendly
method of removing harmful germs, bacteria
and other carriers of infections and diseases.
For example,
Indrasya Y³ Mahº D—aÌat Krimerviïvasya Tarhañº |
Tay³ PinaÌmi Sa® Krimºn DraÌad³ Khalv³ó Iva ||
– Atharva Veda 2 | 31 | 1
Meaning: The grand ‘force’ of yagya will
destroy all the germs and insects, as a huge
stone crushes and powders grains beneath it.
It is also termed as the prime source of all
energy and vigorous vegetation. As the name
suggests, the “Yajur Veda” encompasses the
philosophy and science of all forms of yagya.
Several hymns here describe yagya as the best
means of purification of environment,
maintenance of ecological balance and healthy
and happy survival and all-round well-being
of all living beings and plants and trees.
Yayga is therefore an integral part of all Vedic
sacraments. The Puranas and other Vedic
10
scriptures give detailed descriptions of
different kinds of yagyas for specific purposes.
[We had presented some articles on the
scientific aspects of yagya in the early issues
of this magazine in 2003. In fact one full issue
(July-August 2005) has been devoted to
Ashwamedha yagya that used to be
performed for the social, political, cultural and
environmental harmony of the Nation. We
shall be bringing out a separate series of
articles on therapeutic applications of yagya
(yagyopathy) with authentic references of the
recent research works in this area. Some
research groups associated with ‘homa-
therapy’ experiments, viz. a special kind of
agnihotra (small scale yagya in which fire is
lit on dry cow-dung) have reported on
successful use of yagya-ash for healthy
vegetation. Pioneering scientific study on the
assessment of yagya for reducing air pollution
has been undertaken by a research group led
by Dr. Pranav Pandya, Chancellor, Dev
Sanskriti Vishwa Vidyalaya, Haridwar in
collaboration with the Central Pollution
Control Board, Delhi. The results of several
indoor and outdoor experiments have been
very encouraging and show significant
potential of yagya for environmental
protection. ]
Mind is a fertile field. You
can produce what ever you
like. As you sow, so shall you
reap.
Jan-Feb 2006
 Youth Column

Work

Y ou work so that you may keep pace with the

earth and the soul of the earth.
And I say that life is indeed darkness save
when there is urge,
For to be idle is to become a stranger unto the And all urge is blind save when there is
seasons, and to step out of life’s procession knowledge.
that marches in majesty and proud submission
And all knowledge is vain save when there is
towards the infinite.
work,
When you work you are a flute through whose
And all work is empty save when there is love,
heart the whispering of the hours turns to
music. And when you work with love you bind
yourself to yourself, and to one another, and
Which of you would be a reed, dumb and
to God.
silent, when all else sings together in unison?
And what is it to work with love?
Always you have been told that work is a curse
and labour, a misfortune. It is to weave the cloth with threads drawn
from your heart, even as if your beloved were
But I say to you that when you work you fulfill
to wear that cloth.
a part of earth’s furthest dream, assigned to
you when that dream was born, It is to build a house with affection, even as if
your beloved were to dwell in that house.
And in keeping yourself with labour you are
in truth loving life, It is to sow seeds with tenderness and reap
the harvest with joy, even as if your beloved
And to love life through labour is to be
were to eat the fruit.
intimate with life’s inmost secret.
It is to charge all things you fashion with a
But if you in your pain call birth and affliction
breath of your own spirit,
and the support of the flesh a curse written
upon your brow, then I answer that naught And to know that all the blessed dead are
but the sweat of your brow shall wash away standing about you and watching.
that which is written.
Often have I heard you say, as if speaking in
You have been told also that life is darkness sleep, “He who works in marble, and finds
and in your weariness you echo what was said
by the weary.

Jan-Feb 2006 11
the shape of his own soul in the stone, is nobler
than he who ploughs the soil. Rivers Hardly Ever
“And he who seizes the rainbow to lay it on a Rivers hardly ever run in a straight line.
cloth in the likeness of man, is more than he
Rivers are willing to take ten thousand
who makes the sandals for our feet.”
meanders
But I say, not in sleep, but in the over-
And enjoy every one
wakefulness of noontide, that the wind speaks
not more sweetly to the giant oaks than to And grow from every one –
the least of all the blades of grass;
When they leave a meander,
And he alone is great who turns the voice of
They are always more
the wind into a song made sweeter by his own
loving. Than when they entered it.

Work is love made visible. When rivers meet an obstacle,

And if you cannot work with love but only
with distaste, it is better that you should leave
your work and sit at the gate of the temple
and take alms of those who work with joy.
They do not try to run over it;
They merely go around –
But they always get to the other side.

For if you bake bread with indifference, you Rivers accept things as they are,
bake a bitter bread that feeds but half man’s
Conform to the shape they find the world in –
hunger.
Yet nothing changes things more than rivers;
And if you grudge the crushing of the grapes,
your grudge distils a poison in the wine. Rivers move even mountains into the sea.

And if you sing though as angels, and love Rivers hardly ever are in a hurry –
not the singing, you muffle man’s ears to the
Yet is there anything more likely
voices of the day and the voices of the night.
To reach the point it sets out for
-Kahlil Gibran
Than a river?
[From the seer-poet’s internationally acclaimed book
–THE PROPHET] - James Dillet Freeman
Buddha seemed quite unruffled by the insults hurled at him by a visitor. When his disciples later asked
him what the secret of his serenity was, he said: “Imagine what would happen if someone placed an
offering before you and you did not pick it up. Or someone sent you a letter that you refused to open;
you would be unaffected by its contents, would you not? Do this each time you are abused and you will
not lose your serenity.”

The only kind of dignity, which is genuine, is that which is not diminished by the disrespect of others.
You don’t diminish the majesty of Niagara Falls by spitting in it.

12 Jan-Feb 2006
 Do Planets Influence
I
mpressions of the actions of the past,
circumstances of the present and
theunfolding schemes of the future are all
stored in the hidden layers of human
consciousness. Astrology decodes and
interprets them in its own distinctive style.
It searches for the root causes of adversities
that crop up in life, and offers novel and
appropriate preventive and remedial
measures.
The literal meaning of astrology, Jyotish, is
‘light’. It is a light that locates and illumines
the causative factors obscured from view in
the mist of the past. Its aim is to make the
present life trouble-free and happy.
Astrologers hold that the creation is a special
form of extremely condensed energy. This
energy flow in the cosmos is uninterrupted
and indivisible. It is one; only its shape and
form undergo changes at different levels and
strata. Essentially, we all are linked together.
Is this linkage predictable or unpredictable?
What is the pattern of this linkage? Where
are we standing in the midst of this mega
concentrate of energy? The occult science of
Astrology was discovered to provide answers
to these questions.
Astrology studies man’s position in the
universe and his inter-relationship with the
cosmic elements. It divides the cosmic flow
of energy into three classes; namely 9 grahas
(planets), 12 rashis (zodiac signs) and 27
naksatras (stars). They are considered to be
Jan-Feb 2006
our Health
connected with human consciousness.
Astrology co-relates these energy groupings
with individual organs of the human body.
Ayurveda, on the other hand, links human
nature with these celestial objects. Thus both
ayurveda and astrology are essentially inter-
related and approach the same target from
different angles. That is why, we find the
practice of ayurvedic medicines being taken
to counter the ill-effects of planetary positions.
A comprehensive study of this science is found
in the famous treatise of Dr. K.S. Charak titled
‘Essentials of Medical Astrology’. According
to ayurveda, ailments occur on account of an
imbalance between the three elemental forces
in the body – vata, pitta and kapha – called
tridosha. A malfunctioning of vata gives rise to
neurological disorders, joint pains etc. A pitta
imbalance produces fever as well as liver and
gall bladder problems. Kapha is linked with
breathing problems, cold, asthma etc.
In the science of astrology, the Sun and Mars
determine the pitta nature. The Moon is
considered a cool planet; hence its connection
with kapha, and to some extent with vata.
Mercury affects all the three; Jupiter has a
bearing on kapha, Venus on vata and pitta, and
Saturn on vata.
Jupiter, Mercury, Venus and the Moon, in
general are considered benign planets while
the Saturn, Rahu, Ketu, Mars and Sun baleful.
It is this latter category that is regarded as
disease causing. In specific and adverse
13
configurations, all planets cast baleful effects; Similarly, the nakshatras are said to be located
the negative effect of already unfriendly inside the body parts of Lord Vishnu. The
planets becoming even more accentuated in Narada-Pulastya dialogue in Vaman Puran
this situation. refers to Lord Vishnu as Naksatra Sharira (body
made up of stars). Sage Pulastya describes
The various positions of the planets are called
this body thus: Mool naksatra in the two feet,
dasha (phases) depending on time and
Rohini in the legs and Ashwini in the two knees;
configuration, and are categorized into
Poorva Asad and Uttar Asad in the thighs, Poorva
‘vimshottari’ and ‘yogini’ phases. The total
Phalguni and Uttar Phalguni in the genitals;
duration of vimshottari phases is 120 years and
Kritika in the waist; Poorva Bhadrapada and
that of yogini 36 years. The positional duration
Uttara Bhadrapada in the two sides; Revati in
of the Sun is 6 years, Moon 10 years, Mars 7,
the armpits; Anuradha in the heart; and
Rahu 18, Ketu 7, Saturn 19, Jupiter 16, Mercury
Dhanistha in the posterior portion. In Lord
17 and Venus 20 years (total 120 years) in the
Vishnu’s arms is located Vishakha; Hasta in the
vimshottari phase. Within vimshottari there are
palms; Punarvasu in the fingers and Ashlesa in
further subdivisions called mahadasha,
the nails; Jyestha in the tongue, Shravan in the
antardasha and pratyantardasha. In the yogini
ears, Pusya in the mouth, Swati in the teeth,
phase, the Moon phase is of 1 year, that of
Shatbhisa in the chin, Medha in the nose,
Sun 2 years, Jupiter 3 years, Mars 4 years,
Mrigshira in the eyes, Chitra in the forehead,
Mercury 5 years, Saturn 6 years, Venus 7 years,
Bharani in the head, and Adra in the hair. These
and Rahu and Ketu each 8 years making a total
nakshatras have their specific temperaments
of 36 years.
with which they cast influence upon the earth
All the nine planets have their own specific and the human body. The planetary dashas
zodiac signs attached to them: the Sun – Leo, are based upon these very nakshatras or stars.
the Moon – Cancer; Mars – Aries and Scorpio;
The adversarial position of planets affects the
Mercury – Gemini and Virgo; Jupiter –
energy flow between the humans and the
Sagittarius and Pisces; Venus – Taurus and
surrounding atmosphere. An imbalance here
Libra; Saturn – Capricorn and Aquarius. The
gives rise to multiple kinds of ailments and
planets are the controlling lords of their
disorders. Since the Sun promotes pitta
respective zodiac signs. These signs are
temperament, both the weak and strong solar
considered located in the various organs of
positions create problems. The Sun controls
our body: Aries in the head; Taurus in the face;
the heart, stomach, bones and the right eye.
Gemini in the shoulders, neck and the upper
For this reason, its negative influence causes
part of the chest; Cancer in the heart; Leo in
headache, baldness, irritability, fever, pains,
the stomach; Virgo in the waist and intestines;
acidity, cardiac disorders, eye-ailments, bone
Libra below the stomach; Scorpio in the
and skin diseases, impediments in blood
genitals; Sagittarius in the thighs; Capricorn
circulation, seizures, leprosy etc. An
in the knees; Aquarius in the legs; and Pisces
unfavourable Sun means a continuing risk of
in the feet. A person with these signs in his
accidents, enemy action, poisoning, snakebite
body is called ‘Kaalpurusha’.
and theft. The moon is mainly of the nature
of kapha with partial admixture of vata. Hence

14 Jan-Feb 2006
its adverseness gives rise to mental-emotional
disturbances, insomnia and dullness. It is the
harbinger of diseases like T.B., blood-
disorder, diarrhea, dropsy, jaundice, skin
diseases, fear psychosis etc. A combination
of the Moon and Mars causes gynecological
problems.
Mars is bearer of pitta. It generates extreme
excitement and aggressiveness. It regulates
bile, hemoglobin and cervix, and so all diseases
connected with these parts arise from the
malevolence of Mars. Favourable Mercury
enhances intellectual caliber, but when
unfavorable, it combines with Moon to
produce mental disorders of various kinds.
Mercury is held as the lord of skin, neck, nose,
lungs and the forehead. It generates disorders
connected with the nerves and mind.
Intemperate language and frightening dreams
are also produce by unfriendly Mercury.
Jupiter is connected with kapha. It regulates
liver, gall bladder, spleen, pancreas, ears and
fat, and consequently diseases of these organs
are likely to erupt in the mahadasha of Jupiter.
This planet is notorious for causing obesity and
inertia. Venus is causative of vata and kapha.
It is considered related to sexual lust, which
can be controlled by making it favourable. It
regulates eyes, genitals, urine bladder,
lachrymal glands etc. It is a water-element
planet which affects the hormone secreting
glands of the body and thereby lies behind
genital deformities, urinary troubles, lethargy,
ennui, etc.
Saturn is of Vata temperament. It is the
controlling planet for chest, legs, nervous
system, rectum etc. Its adverseness gives birth
to incurable and fatal diseases like cancer,
paralysis, tumors, mental disorders and the
like. Rahu and Ketu are the two shadow
Jan-Feb 2006
planets. Rahu causes leprosy, ulcer, unknown
phobias and other incurable diseases. It
makes one vulnerable to snakebites. It is the
chief factor behind kaal sarpa yoga which turns
life into a veritable hell. Ketu too, like Rahu,
is the originator of many diseases and makes
one’s life terrible. Ketu and Mars also push
one into surgery.
The above enumeration makes these planets
appear as deadly foes of mankind. But it is
not really so. When favourable, these very
planets shower boons and fill the life with all
kinds of riches, honors and enjoyments. A
friendly Saturn elevates one to royalty. Jupiter
purifies the thoughts, and Venus liberates
from the defilement of carnal lust. The Moon
brings about mental peace and serenity. If
Rahu is favourable, it bestows the treasure
trove of knowledge. It also grants the pleasure
of inland and foreign travels.
The Sun is regarded as the lord of planets. If
it is favourable, it can regulate and bring in
harmony all other planets. It burns away
accumulated sins and puts one on the
liberating path of spiritual upliftment.
But how to bring all this about? How to
convert the unfavourable into favorable? It is
not as difficult as it sounds to be. Indeed, it is
a simple and safe process. There are specific
mantras to propitiate the planets and make
them amiable. If learnt from a competent
guide, and regularly recited, they can produce
miraculous results. Alternatively, the japa of
Gayatri mahamantra, under the supervision of
an enlightened Guru would serve the purpose.
Remember, Gayatri mantra is a very potent tool
and produces immediate result. It cuts the
shackles of pain and makes the future bright.
15
 Let’s Awaken our Sixth Sense
The mysterious workings of nature are has been sufficiently refined and calmed. This
unfathomable by the human mind. Nature is called the sixth sense.
creates awesome earthly turmoil and at the
The animals, of course, do not have ‘mind’ as
same time sends down subtle forewarnings
we understand the term in the context of man.
to the living beings to keep out of harm’s way.
But experts opine that nature has endowed
Unusual barking of dogs, birds fleeing their
other creatures too with special instincts,
nests, unexplained behavior of cats and many
which they use to thwart any danger as well
wild animals - all these signal to an impending
as for other activities of daily life. Since these
natural disaster. These creatures give
animals live their lives very close to nature
intimations of beneficial changes, too. How
their special instincts are highly developed. For
are they prescient of future events while
this very reason, the pets generally have this
ordinary man remains completely ignorant of
instinct in diminished form, as their lives are
these? Experts attribute this capability in
not as closely enlivened with nature as that of
animals to the wondrous gift of the sixth sense,
their wild brethren.
which develops naturally in them.
It is this special gift of nature, which saved
Sixth sense means going beyond the range of
the animals from the all-devouring onslaught
the five normal senses. Subtle perception of
of the tsunami. In Sri Lanka’s largest sanctuary
that which cannot be heard, seen or
‘Galle National Park’, the massive waves of
understood by the normal sense organs is the
tsunami penetrated up to three kilometers
function of the sixth sense. The sudden flash
inland but could not harm the numerous
of a scene before the eyes which is not actually
elephants, deer, leopards, rabbits and other
there is no illusion or psychic disorder; it is
such resident creatures there. This is very
the vision of this very sixth sense. Events
surprising considering that the same waves
taking place in the gross phenomenal world
killed thousands of humans. Did the waves
have their underlying causes in the subtle non-
spare these silent and hapless animals, or did
perceptible world. The pulsations of these
they manage to keep themselves out of harm’s
events are present everywhere in the subtle
way. It is really a mystery. This phenomenon
world, and upon maturity appear in the form
reinforces what the scientists have been
of gross phenomena. If our senses are
suspecting for quite some time now viz., the
sensitive enough, we can perceive these
animals do possess some undefined knack to
signals. But our gross sense organs have their
perceive the danger signals beforehand and
limitations. However, one sense organ - the
reach some safe place.
mind - has the potential to catch these
radiating signals provided, of course, that it

16 Jan-Feb 2006
The sixth sense presents a challenge before
modern science, which is grappling to
understand it. Operating from beyond the
periphery of known scientific parameters, it
is, nevertheless, very scientific. References to
the existence of such a sense abound in history.
The ancient Romans minutely observed the
behavior of owls to get advance intimations
of a future danger. They found that before a
disaster struck, the owls indulged in strange
actions and utterances. In some other
primitive communities, elephants served this
purpose. In India too, the ancient tribes knew
this science. The tribes of Andaman and
Nicobar islands utilized this knowledge to
escape the wrath of tsunami, while the modern
and civilized persons, including scientists,
perished.
It has been observed that dogs begin to bark
in a strange way before an earthquake. A
tragic event is often preceded by ominous
wailings of dogs, jackals and cats. Before the
onset of rains, the drone of a fly species gets
markedly increased. Ants begin to move in
specific row formations. In the forest, a lion’s
stealthy approach is sensed by many birds and
tree-creatures whose cacophonous warnings
make other ground animals scurry for cover.
Rabbits and jackals do not come out of their
burrows. Even pets have been seen trying to
flee their places on the eve of an earthquake
or volcanic eruption even though their sixth
sensor is less developed than that of the wild
creatures.
Experts on animal behavior assert that the
existence of the sixth sense in all living beings
cannot be denied. A research group at
Harvard Medical School’s Department of
Neurobiology has conducted extensive
Jan-Feb 2006
research in this field. Their researches show
that the sixth sense was fully developed in our
early ancestors. They had a sensor like organ
inside the nose. This, remarkably, is present
even in today’s man, but in a dormant state.
It is called V.N.O. or, Vomero-nasal organ,
and is the actual seat of the sixth sense. There
is an intricate web of nerves here, and the
hormones secreted here probably form the
chemical support base of this extra-sensory
faculty.
Thus, like other animals, humans too possess
infinite potentialities, which they can utilize
to manifest the unmanifest, and to get prior
intimation of natural calamities. But this cannot
be done unless we activate this dormant
power and develop it systematically and
meaningfully. By adapting our life style to
nature and by adopting specific sadhanas this
faculty of the sixth sense can be awakened and
mastered.
Every dawn, the pond would warn the nearby
spring patronizingly, ‘Friend, you must not
make the mistake to come closer, or else you
would drown in me and die.”
The spring believed in actual work, not in
bragging. It would smile a little and move on
its course without any reply.
The pond lay where it was, rotting and
stinking. But the spring, gradually slicing the
banks, one day reached very close to the bank.
It rained heavily that night and even the thin
separating boundary gave way. The pond was
assimilated into the spring, which began to
run even more speedily.
The tree on the bank mocked, “Those who
either perform themselves, nor can stand
others doing it, suffer this very fate in the
end.”
17
Health Tips
Some Ayurvedic Tips For
Health and Vigor
T he series on Ayurveda aims at acquainting
the readers of “Akhand Jyoti: The Light
Divine” with the easy-to-use preventive and
therapeutic modes of this Vedic Science of
Life. The broad topics covered under this
series since 2003 include: Interpretation and
Reinvestigation of Ayurvedic Philosophy of
Well-being in New Scientific Light; Yoga and
Ayurveda; Diagnostics in Ayruveda; Tips of
Routine and Daily Practices for Sustenance
and Augmentation of Vigor and Immunity;
Ayurvedic Decoction Therapy – significant
findings and prescriptions of the Herbal Lab
at Brahmvarchas Research Centre, Shantikunj,
Hardwar.
Sound mind, happy heart and healthy body
are interdependent. The founders of Ayurveda
had well understood and incorporated this fact
in this ancient Indian science of medicine.
Today, the luxurious life-style, stressful jobs,
environmental pollution, and varieties of
complications in the familial and social system
have increased the psychosomatic disorders
at an alarming rate. The clinical studies and
surveys across the globe show hypertension,
diabetes, cardiac diseases and spinal
problems, muscular spasm and body-pains as
common health hazards of this category.
Imbalanced, stressful routine, excessively
ambitious and cutthroat competition, comfort-
driven attitude, smoking, high-calorie lavish
18
food are identified as the major causes of these
diseases.
“Akhand Jyoti” (Hindi) has been providing
practical guidance from time to time, on how
one could enhance the resistance and vitality
levels of the body by some simple practices of
scientific spirituality and art of living. Many
readers of this Hindi magazine and its
translated versions have benefited by
adopting these guidelines. However, the need
for risk-free, effective and low-cost medicines
remains important, given the rising number
of patients all over the world.
In view of the limitations of modern medicines
in curing and controlling the psychosomatic
disorders and diseases, the relevance and
importance of herbal medicines as effective
alternative and complementary therapies has
been recognized by the frontline scientists
over the few decades. Extensive research is
now going on in several reputed laboratories
in these areas. However, the modern,
especially the Western experimental methods
revolve around identification, extraction and
large-scale production of active chemical
compounds from plants and herbs prescribed
in Ayurveda and Chinese Scriptures of
Medicines. This approach ignores the radical
component of Ayurvedic and Chinese
medicines, viz., synergistic effects of whole
Jan-Feb 2006
herb/plant, the vital energy of its fresh natural
form processed without chemicals, etc.
The Ayurvedic research laboratories at
Brahmvarcha Research Centre and Dev
Sanskriti Univeristy, Shantikunj Hardwar have
taken up the challenge to reinvestigate and
prepare herbal/phyto- medicines as per the
original Vedic scriptural guidance after
confirming the identify, morphology and
natural properties of the plants. Apart from
the innovative decoction therapy, the
researchers here have brought out varieties
of medicines for common complaints ranging
from headache, body-ache, sprain, common
cold, acidity, constipation, diarhorrea,
dysentery, to skin allergies and dandruff.
Effective brain-energizers like Sarawasti
Panchak, Pragya Peya and multipurpose,
season-specific tonics of delicious taste such
as Ashwagandha Paak, Chuharra Paak, dry
and paste forms of Chyavanpraash, are among
their major contributions. Most importantly,
the Pharmacy of Shantikunj is the also the first
and perhaps the only in the world that cites
one-day to several months’ expiry dates on
each medicine and tonic, as per the optimal
period of natural effects of the products.
Yagyopathy lab here is the only scientific lab in
the world for yagya-therapy research.
Pioneering research and therapeutic
applications studied here have shown
promising role of this unique Vedic method
of Ayurvedic healing. Our future series will
focus on yagya-therapy.
The series for the year 2006 pertains to
Ayruvedic herbal treatment of some common
diseases, which have been the cause of serious
concern since past couple of decades. Like the
Jan-Feb 2006
earlier series on Ayurvedic Therapies, this
series is also based on the information on
theoretical investigation of the ancient
scriptures and experimental research findings
available at the Brahmvarchas Research
Centre’s Herbal Lab and the positive outcomes
of large-scale therapeutic applications
prescribed at the allied clinics of the Gayatri
Pariwar.
(1) Dry Powders and Tablets against High
Blood Pressure:
Ingredients: Brahmi 200gm, Shankpushpi
100gm, Jatamansi 200gm, Vijaya 200gm, Kalijiri
(bitter) 100gm, Ajmoda 50gm, Sarpgandha
400gm, Rock Salt 25gm, Ajvain 50gm, Mukta
Pishti 10gm, Prabal Pishti 20gm, Silver Bhasm
10gm, Shankha Bhasm 50gm, Nausadar 10gm,
Arjun Chhal 100gm, Punarnava 100gm, Sajji
Khar 10gm, Sweet Soda 15gm.
Mix the above combinations and grind the
mixture into fine powder. Filter it through a
thin clean cloth. Then either make small pills
of 0.5 gm each and dry them nicely, or put
0.5gm each of this dry power in capsules. Keep
the pills or capsules in airtight bottles,
protected from heat and moisture. For making
pills a paste of the filtered powder is made by
adding appropriate amounts of water or
Ghratkumari (Ghee Kunvar) in it.
One-one tablet each, with plain water, in the
morning and evening is prescribed for adult
patients of high BP.
(2) Digestive Tablets:
Ingredients: Laghu Haritika (small Harad)
125gm, Hing (asafetida) 2gm, Black Pepper
10gm, Jira 20gm, Rock Salt 40gm, Sendha
Namak 20gm, Edible Soda 10gm, Amchoora
19
100gm, Tartaric Acid 5gm, Sugar 150gm,
Mulethi (Madhuyeshti) 25gm, Camphor
essence 2gm, Saunf 20gm, Anardana 75gm. If
Anardana is not available, then extra 75gm of
Harad should be used.
Mix the above ingredients and grind them
finely to make a smooth powder. Further filter
it using a thin, clean cloth. Make a hard-dough
of this powder using water. Tablets of 0.5 gm
each should be made and dried in dry air.
Capsules could also be prepared as in case (1)
above. In case of acidity of gastric complaint
or problems in digestion, take one or two of
these tasty sour-sweet tablets with 200gms of
lukewarm water. It gives instant relief and
helps setting the digestive system right.
(3) Tablets against Diabetes:
Ingredients: Turmeric 100gm, Nirmali Beeja
100gm, Kalmegh 100gm, Saptrangi 100gm,
Giloya 100gm, Khas 100gm, Lajavanti Beeja
100gm, Punarnava 100gm, Shilajeet 100gm,
Bilva 100gm, Koottha (bitter) 100gm, Kutaj
100gm, Methi (Fenugreek) 100gm, Atees
50gm, Powdered stones of Mango and Black
Plum (Jamun) 50gm each, Daru Haldi 100gm,
dried Kaith Pulp 50gm, Kutaki 100gm, Vijaya
50gm, Khusarani Ajavian 25 gm, Brahmi
100gm, Shankhpushpi 100gm, Shatavar 100gm,
Gorakh Mundi 100gm, Sweet Bacha 100gm.
The above ingredients should be mixed and
grinded well using a Kharal (a kind of stone-
made hand grinder). Once the powder
becomes fine enough it should be further
filtered using a clean, thin cloth-piece. Tiny
tablets (of the size of one grain of black gram)
should be made from its dough prepared by
20
mixing appropriate amounts of Ghratkumari
in it.
Diabetic patients should take one tablet each
with water every day in the morning and
evening. They should also observe the diet
restrictions as advised by their doctors. These
tables alleviate the disorder of glucose
homeostatic system and also stimulate the
pancreas to regulate the in-vivo production of
insulin and thus provide good remedial effect.
(4) Pain Relieving Oils:
Patients of Arthritis, Osteoporosis, and
varieties of bone and vertebral column related
problems and also the aging people suffer
from joints-pain, backache, leg pain, knee pain
and what not. Such complaints have become
quite common these days. Instead of taking
chemically synthesized modern pain killing
medicines and spoiling the natural harmony
of the physiological system, the Ayurvedic
decoction of fresh herbal medicines (some of
which were described in the earlier series)
should be tried out with appropriate yoga-
exercises. Massaging with natural herbal oils
provides excellent support in relieving or
substantially allaying the pains in most cases.
We present below the method of preparation
of a herbal oil of this kind.
Ingredients: (1) Mustard oil 100gm, (2) Methi
beeja (Fenugreek seeds) 10gm, (3) Dhatura
beeja 10gm, (4) Kaner root (Yellow Kaner)
10gm, (5) Kuchala seeds 10 gm, (6) Juice of
Aak root or leafs 10gm, (7) Bhanga leafs 4gm,
(8) Garlic 4gm, (9) Atis 3gm, (10) Red Chilly
seeds 2gm, (11) Ajvain 3gm, (12) Bhilava 5gm,
(13) Root of Kantakari (Bhatkataiya) 10gm,
(14) Kalihari roots 3gm, (15) Priyangu seeds
Jan-Feb 2006
3gm, (16) Tobacco 2gm, (17) Shankhiya (to be
used only if necessary) 2gm, (18) Bach 5gm,
(19) Turmeric 5gm, (20) Nagphani 10gm, (21)
Peppermint essence 5gm, (22) Ajvain (aniseed)
essence 2gm, (23) Camphor (Bhimseni Kapoor)
essence 10gm, (24) Methyl Salicylate 20ml, (25)
Terpentine oil 3ml, (26) Eucelyptus oil 3ml.
Method of Preparation: Chop or crush the
herbs stated at sr. nos. (2) to (20) into small
pieces of the size of a wheat grain. (Note:
Shankhiya should be used only in case of acute
pains). Then cook them in the mustard oil in
mild heat. Stir it for 2-3 minutes with the help
of cooking spoon so that nothing burns or
sticks on the casserole. The mix is ready. Its
heating should be put off when it becomes
blackish and the mustard oil begins to smell
of burning. Let it cool up to some lukewarm
temperature. Then filter it using a clean cloth-
piece. The mix on the cloth should be pressed
and shaken properly with the help of a spoon
so that all the oil and essence of the herbs is
squeezed out.
Keep the items listed at (21)-(23) in a steel or
glass utensil and stir thoroughly to make a
uniform solution. Mix this liquid in the filtered
herbal oil (prepared by the above-described
method). Then successively dissolve the
constituents listed at sr. nos. (24)-(26) in this
preparation. The oil is now ready for use. Keep
it in a glass bottle using adequate airtight lid.
For stronger remedial and therapeutic effects,
about 50 to 100gm of condensed fresh urine
of cow and about 50gm liquid extracted from
fresh cow dung are also used. These are first
boiled in 125gm of mustard oil; the layers
deposited on oil during this process are to be
removed with help of a spoon. Stop heating
when the cow-urine and cow-dung water
Jan-Feb 2006
evaporate completely. Now there will be
about 100 gm of ‘processed’ mustard oil. Let
it cool and mix the ingredients listed above at
sr. nos. (2)-(20) and repeat the method
described above.
This oil is only for external use. As it has some
toxicity, it should not be applied in any part
above the neck. It should be kept away from
the reach of children. As a precaution, it
should not be used by pregnant women.
As per Ayurvedic diagnostics, often the pains
in body parts, especially joints, back or sciatica
types occur due to the ailments of V³ta. It is
recommended in such cases to drink one spoon
of castor oil. It should be continued for 1 or 2
days only. It works like an anima and clears
the stomach of the undigested, rotten
accumulations that give rise to v³ta. In case
taking castor oil with plain water is not
effective, two spoons of this oil should be
drank in with a glass of lukewarm milk. In
rare cases, even if with two spoons the patient
does not get loose motions, the amount may
be increased as per the recommendations of
Ayurvedic doctors. This remedy should be
repeated after a week. Taking the decoctions
of Dashmula and Maharasna (preparations
described in earlier series; this magazine 2004)
renders healthy support in this treatment.
“A family knit together, by bonds
of loving cooperation and
mutual understanding, is a living
model of heaven on earth.”
21

[Published with glad permission of Kalindi Behan, the original compiler in Hindi (and translated
into English by late Marjorie Sykes) of Vinobaji’s Memoirs titled ‘MOVED BY LOVE’ of
Brahmavidya Mandir, Pawnar (Wardha). – Editorial Team]
My father’s way of life was not unlike
Gandhiji’s, in that while he was flexible in
many things, he was very firm on points of
principle. Not to cause pain to others, always
to show respect to older people, to be helpful
to one’s neighbors—that was his code of
conduct. When I was a child he gave me a little
book of maxims from which I learned a good
deal about these standards of conduct, and
which also showed me my faults. I owe my
father a great debt of gratitude, and I
remember him as I remember my mother,
with joy and thankfulness. I may not have
recounted so many reminiscences of him as of
her, but he too is part of the very fabric of my
life.
Father was scientific in everything he did. He
ate by rule. His evening meal was a bowl of
milk, three wheaten pancakes and ten tolas of
vegetables. For breakfast he took a quarter-
measure of milk. These meals were fixed and
never varied. The midday meal he left to
mother’s choice and ate whatever she
prepared, though he himself decided how
much.
When he began to suffer from diabetes he
reviewed his diet and gave up all sugar and
milk. For milk he substituted chhana (sour
curd), and instead of wheat and cereals he
22
My Father the Yogi
began to eat soybean, which contains a lot of
protein and fat but is low in carbohydrates.
He set about making the change in an
interesting way. On the first day he took one
soybean only and reduced the quantity of
wheat by three grains. On the second day he
took two beans and reduced the wheat by six
grains. In this way in about six weeks he had
gradually reduced his intake of wheat to forty
per cent of what it had been, and in the end,
with fifteen tolas of soybean and some
vegetables, the disease was cured.
At another time be suffered from piles. One
day he visited another house where he was
served with puri (fried pancakes) and karela
(bitter gourd). Next morning he had a good
bowel movement with no difficulty, and began
to wonder which of the two dishes had had
this effect. So next day be tried eating only
puri, but got no benefit. Then he tried karela,
found it was beneficial, and continued to eat
it regularly. That is an example of his scientific
and experimental turn of mind. He outlived
Mother by thirty years, and for nearly twenty
of those years he lived almost entirely on milk
though he sometimes took soybean too.
One day my brother Balkoba asked father
what difference Mother’s death had made to
him. ‘Since she died I have been rather better
Jan-Feb 2006
in health,’ he replied. ‘I am a man who believes modernized,’ Father would tell us day after
in self-restraint and science, but while your day.
mother lived I used to leave one meal a day
Nevertheless, when Gandhiji started the
in her hands and eat whatever she set before
Village Industries Association Father was very
me, whether or not it was good for me. Now,
pleased with the idea. Gandhiji invited him
I eat only what seems to me to be good for
to visit Maganwadi (the headquarters of the
my health.’ When Balkoba told me about this
association in Wardha), and he inspected
I was very much moved. What power of
everything that was being done. His advice
detachment there was in that response! It was
was that a machine should be used for the
very close in spirit to the words of Tukaram:
pulping of hand-made paper, and all other
“My wife has died, she has attained her freedom;And
processes carried out by hand. That was in
to me the Lord has granted release from
1934-35 when Maganwadi had only just
illusion”.Father was a yogi, mathematician and
begun, and there was such emphasis on hand
scientist. As a chemist he carried out a lot of
processing that Father’s advice was not then
experiments with dyes. He would dye small
accepted. Later, however, it was realized that
pieces of cloth with various dyes and then test
he was right and a pulping machine was
them to find out how fast they were, how they
installed.
stood up to strong sunlight and hot water. He
kept them all in an album with details of the From Maganwadi Father wrote me a letter on
dye and the results. ‘You could have dyed a which, unfortunately, I cannot now lay my
whole sari for me with what you are using on hands. I ought to have kept it, but I do not
all those scraps!’ said Mother once. ‘As soon usually keep the letters I receive, and I must
as I have completed these trials you shall have have let that one go with the rest. He had
many saris, not just one,’ said Father. ‘But till written ten or twelve pages in a large hand
then you’ll have to put up with the scraps!’ on paper with a slightly bluish tinge.
‘Everything about this letter,’ he wrote, ‘is my
When the first textile mill was started in
own handwork. I made the paper, I made the
Baroda, Father was delighted. He came home
ink, I made the pen I am using, and I am
full of happy excitement and told us all about
writing with my own hand.’ The letter was
it. ‘Why,’ said Mother, ‘you seem to be even
an example of complete self-reliance. Father
more delighted than when you heard of the
went on: ‘The paper is a bit blue. I could have
birth of your first-born, Vinya!’ Modern
bleached it, but only by getting a chemical
thinkers are happy with machinery. For them
from outside, so I decided to leave it as it was,
it means the birth of a new age, and they can’t
and really there is nothing wrong about the
wait to discard the tools of the old one. Like
colour.
nestling birds, wanting to fly high into the sky
the moment they come out of the eggshell, our Father also urged that we should study what
modern thinkers too want to fly high, now had been written in England on these subjects
that they are no longer imprisoned within the about one hundred and fifty years ago, when
eggshell of the old tools. ‘India must be England was still using handspun yarn. When

Jan-Feb 2006 23
the mills were started there was a transition
period during which many experiments were
tried out. Now that India is in a similar position
books of that period would be of use here, he
thought. He bought whatever he could find,
and made a good collection.
Father was by nature very self-reliant: he
never asked Mother or us children to do things
for him, and after Mother died he never had
any servant to look after him. Someone once
suggested that he should get a woman to clean
the cooking vessels, sweep the floors and so
on. He replied: “No matter how good she
might be, she would be bound to make
occasional mistakes, and then I might lose my
temper and scold her. I would rather do a little
work myself than run the risk of hurting
someone’s feelings.”
Father was extremely punctual and self-
disciplined. He had a friend in Baroda to
whose home he would go every evening to
play chess. They had arranged to play for half
an hour a day, no longer. At the time Mother
had gone to her parents’ home in Karnataka,
so I used to go to this friend’s house for my
meal, and was there when Father came for his
game. It was to end at seven, and Father sat
down with his watch in front of him, and got
up to go on the minute. Sometimes the game
was not finished, and when he stood up his
friend would say: ‘Oh, just let us finish this
game; it won’t take more than five minutes.’
Father never agreed. ‘We can finish
tomorrow,’ he would say. ‘Leave the board
as it is, and we can start from where we left
off.’ No one could ever persuade him to
change his rules.
He was also very fond of music. During his
later years he studied Indian music with a
24
Musalman musician, and would practice as
much as seven or eight hours a day. He was
anxious that our old classical music should not
be lost, and he took a great deal of trouble to
get two books published at his own expense:
Nadar Khan’s Mridangabaj and Sheikh Rahat
Ali’s Thumari-sangraha. He had eight or ten
more books in his possession which were
deserving of publication.
My father gave me plenty of beatings when I
was a boy, but even his beating was done
scientifically so as not to injure any of the
bones. Every day I would roam about the
town and come home late, and after supper
before going to bed I was expected to report
to Father. He would be sure to discover some
kind of mischief or disorderliness in my day’s
doings—I had not put his book in its proper
place, I had not folded my clothes neatly, I
had been obstinate about something: there was
always some reason for a beating. I sometimes
asked Mother why she didn’t beat me too.
‘What?’ she would say. ‘Do you want me to
add to what you’ve had?’
Then one day things were different. I had
been roaming about as usual, had come in and
eaten my supper, but there was no summons
from Father; he just went to bed. ‘Well,’ I
thought, ‘for once I’ve got off without a
beating!’ But the same thing happened the next
day, and the next, and the day after that; he
never beat me again. I only found out what
was behind it when I read Manusmriti. Manu
says: ‘When your son reaches the age of
sixteen you should treat him as a friend.’ On
that first day I had entered my sixteenth year,
so following the law of Manu my father
stopped beating me. In other words, he had
beaten me only because he regarded it as a
necessary part of a boy’s education.
Jan-Feb 2006
When Father first left Gagode for his job in
Baroda we did not go with him, but stayed
on with Mother in Gagode. He would
sometimes visit us and bring little gifts, and
when the Diwali holiday drew near Mother
said he would be sure to bring sweets. I looked
forward to this very eagerly and when Father
arrived I ran to greet him. He put a
rectangular package into my hands. I felt it
and thought, it can’t be round laddus or pedha,
they would have been in a bundle; perhaps it
is burfi. But when I tore off the wrapping paper
I found two books, Children’s Ramayana and
Children’s Mahabharata. I showed them to
Mother and her eyes the filled with tears.
‘Your father has brought you the best sweets
there could possibly be,’ she said, and I have
never forgotten her words. In fact I relished
those sweets so much that I still relish them
today.
Father had his own way of teaching us good
conduct; he always tried to explain things
reasonably. He and Mother both disliked
seeing us leave uneaten food on our plates; it
would do of us no harm, they said, to take a
little less. Mother would say: the ‘Fate has
decreed that each person has a fixed amount
of food to last his lifetime—so eat less and
live longer.’ An interesting way of thinking!
Father appealed to our commonsense. ‘Where
do you enjoy the taste of your food?’ he
would ask. ‘It’s on your it’s tongue, isn’t it?
So keep it there as long as you can, go on
chewing it, don’t swallow it down straight
away.’ And of course a person who chews his
food slowly does eat less. So Father appealed
to science and Mother to the wisdom of the
Upanishads, and it’s a very good thing to keep
them both in mind.
Jan-Feb 2006
During Father’s last illness he sent no word
to his sons. My friend Babaji Moghe happened
to go to Baroda; he visited my father, saw his
condition, came back to Wardha and told me.
My brother Shivaji was in Dhulia. I asked him
to go to Father, and with a good deal of
difficulty Shivaji persuaded Father to leave
Baroda and go with him to Dhulia. There he
died on Sharad Purnima, the day of the autumn
full moon, 29 October 1947.
It was suggested that the ashes should be
immersed in the river Godavari at Nasik,
which was not far away. I arrived a few days
earlier and asked why the Godavari should
claim Father’s ashes: ‘The Godavari is water,
the bones are earth—what authority has water
over earth? Fire to fire, air to air, water to
water, dust to dust—that is the rule.’ So after
the body had been cremated and the ashes
collected we dug a hole in the courtyard of
the house, buried the ashes, refilled the pit
and planted a bush of tulsi. Many people
criticized us for doing this; in their opinion
ashes should always be immersed in some
‘Ganga’, some holy river. I felt however that
there was justification for our action in the
Vedic prayer, ‘0 Mother Earth, give me a place
for my dead body.’ Western commentators
discuss whether cremation or burial is the
more primitive custom. That is a matter of
historical conjecture, but a single verse of the
Vedas combines the two: first burn the body,
then bury the ashes. So on the authority of
the Vedas we committed Father’s ashes not to
the river but to the earth. We set up a stone
over the grave, and carved on it some words
of Saint Ramadas: ‘May all be happy, that is
my heart’s desire.’
-Acharya Vinoba Bhave
25
 Science and Spirituality
Deciphering Consciousness
Limitations of Modern Science & Scope of Vedic Approach
T
he sequencing of human genome, gene
cloning, synthesis of biomolecules -
Molecular Biotechnology - seems to be
heading for creation of ‘life’! But is it really
possible to generate consciousness in
inanimate matter by laboratory techniques
using inanimate matter alone? Whatever be
the hype of modern gene technology, it should
not be forgotten that all this has been possible
using the naturally living cells only. Moreover
the biotechnological developments and
promised applications are also confined only
to the peripheries of the material world,
having no reach in domains of consciousness
force.
The greatest scientific brains, the founders of
scientific revolution had grasped this fact and
the limitations of the material-based
approaches of modern sciences in
understanding consciousness.
Ervin Schrodinger, the founder of the energy
equations in quantum physics talks a great
deal of the “Physical Aspects of a Living Cell”
in his celebrity book “What is Life?”. He
argues that the space-time events in the body
of a living being, which correspond to the
activity of its mind, to its self conscious, cannot
be explained deterministically, nor by
statistical physics alone.
He discusses that even at the level of bio-
molecular activities the quantum indeterminacy
26
plays no biologically relevant role. It is simply
impossible for quantum mechanics alone to
regulate the activities driven by the mental
system. Because a being is not a pure
mechanism or physico-chemical process. In this
context he cites an interesting comparison, that
our (modern science’s) quantum physics is like
a machine made standard design whereas
God’s ‘quantum mechanics’ is like a handmade
embroidery – with unlimited variety,
creativity and infinite expressions of beauty.
In Swami Vivekananad’s views – This
universe, described as a macrocosm, is a
limitless repository of infinitely many
microcosms. The latter correspond to the
perceivable as well as the subliminal entities
that have an existence in the timeless
expansion of the cosmos. Be that the tiniest
particle of an atom, a beam of energy waves,
subliminal presence of events in the infinite
folds of consciousness, or the existence of
plants, trees, and living beings like
microorganism, insects, birds, animals, men,
etc, every microcosm is an eternal component
of the macrocosm. This is what is described
in the Vedanta as – “Añu me Vibhu” – the
existence of the ultimate in the subliminal; like
that of the ocean in the tiny droplets of water.
The microcosms have perfect coherence and
linkage with the macrocosm and hence with
every vibration of the infinite ensemble of the
microcosms. This is what forms the basis of
Jan-Feb 2006
the science of precognition – the realization
or vision of the future events, of the unknown,
in the inner domains of mind.
The ‘quantum mechanics’ of infinite ‘states’ of
microcosm however cannot be defined the
way that of the energy states of the physical
states of atom could. Because, the Boltzman-
Maxwell laws are incomplete to be applied
even to the biological molecules (e.g. the
proteins). The ‘multiple random functions’ or
‘requirement dependent random and dynamic
functions’ account for stochastic ‘informational
(energy) states’ of the same protein.
Formulating probabilistic models is not
feasible here, as there is no single probability
space that would describe the stochastic
variation in these aperiodic and macro-
structures at the molecular levels. [This is the
reason why the quantum mechanics and
information theory or statistical mechanics that
could be so successfully used in Physics have
till date not been able to explain Biophysics
comprehensively].
If things are so difficult at the level of
biological molecules, how could one apply the
same Quantum Theory to understand the
infinite ensemble of these biomolecules
dynamically existing in the microcosm? What
to say about the limitless macrocosm? It is
certainly not possible, as also affirmed by the
scientific wizards in the related fields, to
attempt applying the quantum theory of
physics to understand the complexity of life.
In an alternate attempt to explain the
Informational Entropy Theory of the Biological
System, Dr. Subhash Kak of USA had come
out with a model in the early 1970s to
incorporate a factor (term) of ‘Quality’ of a
structure apart from the standard energy
Jan-Feb 2006
terms. However, despite early enthusiasm no
validation of this approach has been possible
in the study of the ‘optimal energy and
functional states’ of the biologically active
molecules. Here again no scientific study has
attempted applying such models to the living
systems.
Since the past decade or so several scientists
in the modern laboratories and also in the
fields of spirituality are trying to formulate a
‘quantum-like theory’ for the physical aspects
of “Consciousness”. Prof. R.K. Mishra, former
Head of the Biophysics Department of the All
India Institute of Medical Sciences, New Delhi
had hypothesized a Hamiltonian of Life
incorporating an extra term called e-factor to
model the ‘life energy coefficient’. However,
even if one assumes some mathematical space
on which this model could have solutions, this
would in the most general case, correspond
to something like solving infinite equations in
infinite variables for each representation of the
‘unknown’ e-factor.
As reported by Dr. D.N. Srivastava, Senior
Scientist at B.A.R.C., Mumbai in a seminar in
1997, Dr. E.C.G. Sudershan and Dr. Narendran
of N.A.S.A. (U.S.A.) are also working on the
‘quantum’ aspects of “Consciousness”. This
approach broadly proposes, a Hamiltonian
model with, ∆E ∆t ≥ φ h2 ; where, φ = 0 would
imply the inert state of matter; φ = 1 would represent
dynamic physical systems; and φ > some unknown
threshold would imply the ‘lively’ state or the
existence of ‘consciousness’.
Here again, despite the mathematical rigor,
the models have remained conceptual (rather
‘philosophical’) with no experimental
verification or theoretical analysis to provide
27
substantial explanation of the origin and
expansion of “consciousness”.
Right from the early days of scientific
development till its latest achievements, the
Quantum Physicists and other scientists
working in the related areas, appear to be
arriving at one common conclusion, viz, as
Erwin Schrodinger has put it – “Consciousness
cannot exist in ‘plural forms’. This idea of
‘eternal singularity of consciouss’ was so
prominently cited in the Upanishads…as the
Vedanta Principle of Brahm Sarvakhilam Ida®…
or Ayam³tm³ Brahm.”
Schrodinger further remarks, “But then the
multiple manifestation of life and all activities
would be ‘imaginary’ as the M³y³ described
in the Vedas”.
But, “if everything is imaginary then what is
real?” – the question posed by Schrodinger
about a century ago still churns the scientific
minds. The researchers of ultimate truth have
been attempting to find that “Reality” since
ages. That is what had led to the Science of
Spirituality. This ancient science may provide
all the answers, if we enter deep and endeavor
experimenting on it as per the adept guidance
of our Rishis– the seer-sages of the Vedic Age,
the founding fathers of the divine Indian
Culture.
The complexity of understanding the genesis
and expansion of consciousness appears to be
ever more hidden and vast as the modern
science advances in the fields of neuroscience.
The arcane functions of the brain, the
endocrine system, the world of emotions – all
remain undeciphered despite the epoch
making achievements of modern science. The
28
supernormal faculties of mind are far beyond
and are still referred as ‘transcendental’ or
‘esoteric’ in modern science.
Professor Adrian Dons of the Department of
Physics in Cambridge University has
identified the impulses generated by the future
events in the fourth dimension of time as the
“Psytronic Wave Front” (Paper presented in an
International Science Congress in 1965).
Notably, the frequency of the psytronic waves
is shown by him to match with that of the alpha
waves emitted from the human brain. Thus, if
the mind remains alert and there is significant
rise in these impulses (alpha waves), the
process of receiving the signals of future
becomes quite feasible and natural….”.
The Rishis and sagacious yogis of yore were
perfect scientists of human mind, spirituality
and consciousness. They had experienced and
researched the cetana component of Nature
that pertains to consciousness. This had
enabled them to know the subliminal as well
as the material-based or perceivable (jaÃa)
domains of life. In simple words, while the
modern scientific approach proceeds from
matter to energy, the Vedic Sciences were
derived from realization of the infinite
expressions of the universal consciousness-
force and decipheration of its manifestation
in energy and matter.
The Rishis had realized spirituality as an
evolution of human psychology and viewed
divinity as the culmination of spirituality. The
Indian Philosophy and the gamut of Yoga
S³dhan³s emerged from their absolute
understanding of the arcane creation and the
hidden potentials of the human body and
mind. The mode of life practiced and
Jan-Feb 2006
propagated by them ensured multifaceted
progress of every form of life in total harmony
with Nature.
The scientific foundation and depth of
knowledge hidden in the system of Ïodas
Samsk³ras convey that despite revolutionary
changes in the civilizations and the
environment of life, the rishi culture is as
relevant to our lives today as it was in the
times of yore. The bliss of perfect health and
attainment of supernormal powers is indeed
feasible, if we adopt the philosophy and
teachings of the rishi culture in day-to-day life.
The Gayatri Mantra, O®k³ra, Yagya, KunÃalinº,
Tantras, and Yoga S³dhan³s have been common
among scientific inquisitiveness and popular
curiosity of people in the present times. While
yoga – including pranayam, meditation and
trance, has been widely studied and is being
practiced for healthcare in many parts of the
globe in the modern times, revival of the
Indian Culture and the science of spirituality
– as propounded by the Rishis - has been
pioneered only by Gurudev Pandit Shriram
Sharma Acharya, the founder of All World
Gayatri Pariwar.
Under the noble guidance and inspiration of
this Rishi of our times, the knowledge of Gayatri
and Yagya, the Shikh³, Yagyopavita and Ïodas
Samsk³ras has been disseminated in new
scientific light from Shantikunj, Hardwar and
its research wing Brahmvarchas Sodha
Sansthan since past few decades. The research
on Yagyopathy carried out here shows
innovative modes of alternate therapies and
total health. The research findings on effect
of Gayatri Mantra S³dhan³ demonstrate
positive impact on wellbeing and the chiseled
Jan-Feb 2006
refinement of mental faculties. These also
prove the potential of the spiritual endeavors
(with the support of Gayatri Mantra) in
reaching the inner domains of consciousness
and awakening sensitivity, which is the well
storing of peace, happiness, love, compassion
and benevolence.
Here is the story a master told his disciples to
show what damage a single trifling attachment
can do to those who have become rich in
spiritual gifts:
A villager was once riding past a cave in a
mountain at the precise moment when it made
one of its rare magical appearances to all who
wished to enrich themselves from its
treasures. He marched into the cave and found
whole mountains of jewels and precious stones
that he hurriedly stuffed into the saddlebags
of his mule, for he knew the legend according
to which the cave would be open for only a
very limited period of time so its treasures had
to be taken in haste.
The donkey was fully loaded and he set off
rejoicing at his good fortune, when he suddenly
remembered he had left his stick in the cave.
He turned back and rushed into the cave. But
the time for the cave to disappear had arrived
and so he disappeared with it and was never
seen again. After waiting for him a year or two,
the villagers sold the treasure they found on
the donkey and became the beneficiaries of
the unfortunate man’s good luck.
When the sparrow builds its next in the forest,
it occupies but a single branch. When the deer
slakes its thirst at the river, it drinks no more
than its belly can hold.
We collect things because our hearts are
empty.
29
Companions in Solitude – 6
Straight and Crooked Trees
Today I passed through a dense forest of Pine
and Cedar trees. Seeing these thick, strong,
tall and straight trees I felt very happy. They
were so straight that they appeared like poles
kept erect on the mountain slope. There were
also thin, bent and crooked trees of Tewar,
Dadra, Pinkhu and the like, which had
sprouted branches in all directions. Excepting
a few, all the rest were used as firewood. The
contractors felled them to prepare coal as well.
These trees occupy a lot of space, but they
are of ordinary use only. The pine and cedar
trees are used for building and furniture
works, but the bent and crooked variety of
trees are not useful for such works. So they
are not considered to be of much worth and
are cheap in price.
It is observed by me that the trees, which are
tall and straight, have not sprouted their
branches all around. They have grown straight
to the top without caring to turn this way and
that. The underlying principle is that when
energy is focused, one naturally rises high.
The pine and cedar trees have adopted this
very principle and they are proclaiming the
success of this principle, holding their heads
high. Contrary to this, the bent and crooked
trees that had no firmness or consistency
spread their branches in all directions, as if
dissipating their energy in enjoying the tastes
of all sides, chasing instant self-gratification
and success. In this endeavour the trees
spread small branches in all directions, with
30
bodies giving appearance of bigness (false
pride?).
Time passes. The roots find it hard to procure
enough water and manure to feed all the
branches. As a result, the growth is hampered
and the twigs become thin and weak. The
trunk of the tree also grows weak, and cannot
gain much height. When dispersed in all
directions, how can it remain strong? Unlike
these Dadra and Pinkhu trees, wise people do
not dissipate their energies and force it
towards achieving worthwhile high aims like
the Pine and Cedar trees.
Leafy Vegetables
Vegetables are not much in vogue in these
remote regions. Other than potatoes no
vegetable is available. Potatoes are costlier too
because these have to be brought from far
away places and transportation is also very
difficult. The shopkeepers at the camps sell
them at the rate of one rupee per seer (about
one kg.). Though there are small cultivable
patches here and there by the side of small
streams, there is no practice of growing
vegetables. I am bored of eating potatoes
daily. On enquiry from the shopkeepers and
the local inhabitants they told me that the
leaves of three kinds of trees in the forest
could be used as vegetables. They are (1)
Morcha (2) Lingda and (3) Kola.
One of the natives was given some money and
was asked to bring the leaves of one of these
Jan-Feb 2006
varieties. The tree was there right behind the
camp and the man brought a good quantity of
leaves of Morcha within no time. I learnt the
mode of preparation from him. When
prepared, it tasted nice. The next day Lingda
leaves and the day after Kola leaves were
obtained and cooked. They too were tasty.
Each of the three varieties of these leafy
vegetables was tastier than the other. The
deficiency of green vegetables for over a
month was made good by these tasty leaves
and I felt very satisfied.
On the way as well as in camps, I used to talk
to the natives and asked why they were not
using these green leafy vegetables that were
abundantly available there. I explained to
them that leafy vegetables are very good for
health. But none of them took my advice nor
considered these leaves to be tasty and
beneficial. Finding their disinterest, the topic
was dropped.
In my view all those three leafy vegetables
were nutritive and hence I found them as
important diet supplements, apart from being
tasty. The natives here neither knew their
dietary utility nor considered them of much
use and hence could not make use of them
despite their being abundantly available there.
Unless the utility of a thing, idea or a virtue is
understood, man is neither attracted towards
them, nor can make any use of them. So, more
than a thing being important, the greater role
lies in knowing its use and getting convinced
of it.
All around us there are many things and ways
of living whose knowledge and adoption in
life would benefit us greatly. Celibacy, physical
exercise, getting up from bed before sunrise,
Jan-Feb 2006
prayer in the morning, noon and evening,
proper utilization of time, nourishing and pure
food, regularity in daily routine, non-
indulgence in bad habits, sweet talk, good
behaviour etc. are some of the many useful
practices, which are not only highly beneficial
but also easy to adopt. Yet most of us disregard
them as useless and remain deprived of the
benefits attainable by their adoption.
These hilly natives were unaware of the
nutritional benefits of these leafy vegetables
abundantly available around them and hence
were unable to take advantage of them. But
they are not to be blamed. How many means
of self- betterment are available around us?
How many of us adopt them and take the
benefits?
Reached upto the Clouds
Today it has been raining since morning.
Normally, clouds were seen daily passing over
the mountaintops, but today they have come
down much low. The valley that was being
crossed today was over 10,000 ft. above sea
level. The sight of clouds menacingly
approaching us was very entertaining to watch
and very exciting too. The clouds appearing
like mountains of carded cotton were flying
fearlessly across us. A sort of white darkness
made of thick fog surrounded us and
dampened our clothes. Had it rained then, we
could have seen for ourselves how the clouds
were melting and forming raindrops.
When we used to see clouds in our village,
they were seen very much high up. My
grandmother used to tell us that gods lived
over there where the clouds were seen.
According to her, clouds are the vehicles of
gods and by riding on them they roam about
31
wherever they want and also send down rains
wherever they pleased. In childhood I used
to wish how nice it would be if I could have
the privilege of riding on the clouds and go
roaming about at will. In those days I
imagined the clouds to be very costly - many
times costlier than aeroplanes. For riding on
an aeroplane, one should purchase it, arrange
for petrol and oil and learn to fly it, all of which
were very difficult. But for clouds! Nothing
to bother, sit over them and get going, that’s
all.
oday I did not ride on the clouds like I
imagined in childhood. But seeing them flying
and moving with us thrilled me. We had
climbed to such a height where clouds touched
our feet. It made me think that the difficult
targets that seem to be too high and
unattainable could be reached in this manner.
The endeavour to climb over the mountain
made us reach up to the clouds. The magnitude
of a great noble ideal is also of Himalayan
height. If we go on climbing, without giving
up, we can rise much above the common
people who are engrossed in mundane needs
of food and sex. Take this example of ours in
reaching over 10 thousand feet height, due to
our strong will to go on climbing.
Clouds are difficult to touch. But on top of a
mountain they are very close. A high sense of
devotion to duty can take us as high as the
clouds. The intense aspiration to rise high
carries us to the height of clouds and makes
them come to us. Thoughts like these were
swelling up in my mind while touching the
clouds. But what can thoughts alone do? If
they cannot be put into practice they would
die out like a ripple in the water.

Bhagwan Buddha was inclining on the bed on the eve of his mahaparinirvana.
A sage named Subhadra came there to find a solution to some questions and
doubts. But the Buddha’s disciple Anand stopped him from entering the hut
andsaid,“ItwillnotbepropertobothertheBhagwanatthistime”. Subhadra,
however,keptinsistingonadarshana.
The Buddha overheard the murmur outside and called out, “Anand, let
Subhadra in. He has come to seek knowledge and not to trouble me”.
The moment Subhadra went inside and saw the serene and compassionate
figure of the Lord, Buddha’s teachings entered his heart. He took pravrajya
and became a bhiksu (monk).
Bhagwan Buddha did not disappoint the true seekers even at the time of
mahaparinirvana.

32 Jan-Feb 2006
My Life: Its Legacy and Message – 17
The mantra ‘As you sow, so shall you reap’
which I followed all my life
[Autobiography of P¿jya Gurudev continued from the previous issue]
W hen, after returning from the Him³layas
to Haridwar, an outline of the structure
of Shantikunj Âïram was prepared, resources
were needed for its establishment and
expansion. It needed material resources,
persons and heroic efforts to struggle hard
against the challenges of the critical times. I
had to be simultaneously vigilant and active
on two fronts. On the one hand, I had to battle
against the evil forces which were bent upon
undoing all that had been achieved so far in
the fields of culture, civilisation and genuine
human growth in consciousness. On the other
hand, I had to engage myself in creative
endeavour of epoch proportions to usher in a
happy, bright, peacefilled future for humanity
at large.
I had nothing to do for my own sake. God
provides food even to tiny creatures and
insects. Everybody gets up hungry in the
morning but seldom does any one sleep
hungry at nightfall. From the very beginning,
I had no passion, desire, lust and greed; and
ego could not beguile me. Whatever I was
doing was done for God’s sake according to
Gurudev’s direction. He had entrusted to me
these two tasks: of struggle against the forces
of darkness and of Divine creation; both of
which I was doing enthusiastically. There was
never any room for procrastination or evasion
Jan-Feb 2006
in my nature. By the grace of God, it was my
habit from the very beginning to do whatever
had to be done with full attention and
enthusiasm.
As regards the resources necessary for new
creation, Gurudev had always indicated the
formula of sowing and reaping. A small single
grain of maize or bajra, when it develops into
a plant, yields more than hundred such grains.
Draupadi had torn a small portion of her s³rº
and had given it to a saint so that he could
use it as langotº (a strip of cloth tucked round
the waist) to cover his nudity. In course of
time it magnified to such an extent that Shri
Krishna had to rush with a huge bundle of
s³rºs to help her in the moment of her dire
need. Gurudev said, “Whatever you want to
get, start sowing its seed.” I strictly followed
this mantra and the result was according to
his assurance.
Along with his physical form, a human being
gets astral and causal bodies, intellect and
aspirations (feelings) from God. Money which
one gets is either self-earned or inherited. I
had not earned but had inherited ample
property from my ancestors. In pursuance of
Gurudev’s directions, I used all my money,
resources, intellect and aspirations for God’s
work. I performed worship (up³san³) in the
33
night and used my time and labour throughout
the day in the service of Vir³t Brahma. This
was my s³dhan³.
Not only during waking hours, but even in
my dreams my mind and intellect always
remained engrossed in the pursuit of ways and
means for promoting the welfare of mankind.
My aspirations and feelings always remained
absorbed in the Vir³t. I loved noble ideals and
not objects or persons. Aspirations for uplifting
the downtrodden always surged in my heart.
I considered this Vir³t to be my God. Arjun,
Yashoda, Kaushalya, Kakbhusundi had a
glimpse of this Vir³t and they were all blessed.
I dedicated everything which I had to the Virat
Brahma, to humanity as a whole. There could
be no better and fertile field to sow the seeds
of goodness, nobility, service, selflessness etc.
In course of time these yielded bumper crops
and my godowns were all full with the rich
harvest. Resources and resource persons were
thus made amply available for the tasks, which
were entrusted to me.
From the point of view of physical build-up I
was weak from my very birth but life force
within has always been mighty. In young age
I had taken only bread of barley and
buttermilk without any vegetables, ghi or milk
for twenty-four years. The body was,
therefore, bound to be lean and thin but
having resorted to the technique of sowing
and reaping it is so strong even at the age of
78 that when a few days back a bull who had
run amuck assaulted me, it was pushed with
the help of my shoulders and thrown flat on
the ground and it had to beat a hasty retreat.
It is no longer a secret that about a year back
a hired killer, backed by promoters of
34
immorality and extremist tendencies,
repeatedly attempted to shoot me with a five-
bore revolver but the bullets got stuck in the
bullet holes and in an utter sense of panic and
bewilderment the revolver fell down from his
hands. He then started madly stabbing me.
There was profuse bleeding. None of the
strokes, however, pierced deep into the body
and miraculously got deflected sideways. The
doctors stitched the wounds and in a few
weeks the wounds healed and my body
became normal as before.
This should be regarded as a miraculous event
in as much as a loaded five-bore revolver in
the hands of a hired professional killer refused
to work. Twelve stabs of a dagger used for
cutting animals ended up leaving behind only
superficial wounds. The culprit later got
wounded by his own bomb and landed in jail.
The person on whose instigation he had
committed this heinous assault has been
awarded death sentence. Demoniac attack of
evil forces thus failed to checkmate divine
efforts. It was thus established that the
‘saviour is greater than the killer’.
These days s¿kÌmºkaraña, the technique of
transforming one into five, is in progress. This
has resulted in further thinning of the body.
Still, this body is in such a condition that it
can remain alive as long as I wish to keep it,
but I will not voluntarily do so because a stage
comes when physical body becomes a hurdle
and hindrance and ought to be shed, as far
greater work can be accomplished through the
astral body.
The life force in this body has worked ten
times more than its normal capacity.
Shankaracharya and Vivekananda lived only
for about thirty- five years but accomplished
Jan-Feb 2006
what could not have been ordinarily
accomplished in 350 years. In seventy-eight
years I have done so much work in different
fields that in the ordinary course of mere
human effort it could not have been done in
less than 750 years. The entire time was spent
in preparing a foundation for new creative
work.
Intelligence was sown in the field of God and
it manifested in the form of extraordinary
brilliance. Literature of superb quality written
by me so far is equivalent to the weight of my
body. Articles have been written and piled up
to be published and used till the year 2000 A.D.
None has so far been able to concretise the
aim of synthesising spirituality with science,
which is being done in Brahmavarchas
Research Institute. In the near future the
authenticity of spirituality will have to be
tested on the touchstone of scientific approach.
There is much hue and cry about preparing
and implementing five-year plans by different
countries but the plan of spiritually
transforming the whole of humanity and its
implementation, which is being undertaken at
Shantikunj, can be termed as amazing.
I have immensely loved people and in return
have been loved by them hundred times more.
They have followed my directions with
devotion and total dedication in the face of
great difficulties and have even gladly
suffered material losses for the sake of
mission’s work. Just on hearing a word from
me splendid buildings of G³yatrº ïaktipºÚhas
were erected costing crores of rupees. In
addition, twelve thousand Prajó³ sansth³ns
were also started. When I was assaulted many
people rushed to Shantikunj to express their
love and sympathy as if Shantikunj had been
Jan-Feb 2006
inundated by a sea of humanity. Each one of
them expressed his keenness to take revenge
but we coaxed and pacified them and diverted
their minds in creative directions. This was
nothing but an expression of love, affection
and intense intimacy towards me by the
people.
I address my wife as M³t³jº. We have intimate
and deep love for each other. She has lived
with me like a shadow and has participated
with me in all activities of the mission. It will
be true to say that we have one life (pr³ñ),
although two bodies.
I needed money from time to time. Crores of
rupees were spent in building Gayatri
Tapobhumi, Shantikunj, Gayatri Nagar,
Brahmavarchas Institute. Without deviating
from the pledge of not begging anything from
human beings, all the needs were fulfilled. The
number of full-time workers is more than a
thousand. Satisfactory arrangements for their
maintenance according to the lifestyle of a true
br³hmaña are being made. All expenses on
account of press, publication, jeeps and other
transport are being met without difficulty. All
this is the harvest of the seeds sown in the
field of God in the form of each and every
paisa, which I possessed. I am proud of this
harvest. Though, personally I am penniless,
huge schemes are being materialized which it
is impossible even for a multi-millionaire to
do. All this could be possible only on account
of the formula given by Gurudev, “Do not
accumulate, scatter, sow and reap”.
Implementation of this formula of Gurudev is
the background of this flourishing garden of
righteousness which is visible in the form of
Gayatri parivar.
35
 Sri Aurobindo’s Integral Education:
Physical and Vital Education
“The truth we seek is made of four major aspects: Love, Knowledge, Power and
Beauty. These four attributes of the Truth will spontaneously express themselves in
our being. The psyche will be the vehicle of true and pure love, the mind that of
infallible power and strength and body will be the expression of perfect beauty and
perfect harmony.”

M an has various parts of being and a

system of education, to be truly
effective, must cover all the aspects of his
existence. Thus the four basic elements of his
being: the physical, the vital, the mental and
the psychic must be developed and perfected
by their appropriate education so that he
achieves the utmost possible perfection of
himself and contributes his maximum for the
total progress of humanity.
These four parts of man are interrelated, even
interwoven, and it is not possible to separate
them distinctly in their functioning. Each part
influences the others and the education of
each has its effect on the whole. Each part,
however, calls for a special approach of
education.
Now, material form is intended to express the
Divine Beauty. Wherever we turn we see
Nature presenting a panorama of beauty. The
glorious sunrise on the eastern horizon, the
floating of white fleecy clouds in a clear blue
sky, the rolling mass of waters in a turbulent
river, the mighty mountains lifting their heads
up in the sky, the lush green foliage in a thick
forest are so many faces of Beauty. In the
animal world, the majestic approach of a lion,
the dancing peacock, the swift running of a
cheetah or a deer, the swinging body of a king
cobra with its hood upraised, are equally
beautiful.
The human body too must express beauty –
beauty in form and beauty in movement. A
well-developed and proportionate body, with
a bright face and eyes, healthy skin, an upright
carriage, a cheerful disposition, radiating
health, vigour and vitality, is beauty
personified. So also grace, rhythm, power and
energy harmoniously expressing themselves
in its movements are beauty in action.
All these may be considered as inherent
qualities. But education and culture in an ideal
environmental condition can do much for the
maximum utilization of the potentialities. The
body is the pedestal of our terrestrial
existence. The body is the means for the
expression of life, mind and soul. Its
importance extends far beyond its own well-
being. Apart from the expression of truth of
the body itself, its condition, good or bad, has
great relevance to the expression of truths of
the other parts. The body has to be taught to

36 Jan-Feb 2006
live as long as possible by maintaining its
health, strength and energies.
To preserve the body strong and active it is
essential that, apart from observing the normal
rules of health, a sound programme of physical
education should be adopted.
“The basic programme will be to build a body
beautiful in form, harmonious in posture,
supple and agile in its movements, powerful
in its activities and resistant in its health and
organic functions.”
A systematic physical education with suitable
food, adequate rest and sleep, personal and
environmental hygienic conditions,
appropriate activities of self-expression, and
inner quietude and calm goes to produce
physical fitness with all its components of
health, strength, endurance and skill.
Physical skill means speed, agility, suppleness,
a good neuromuscular coordination,
spontaneous reflex, grace, harmony and those
special capacities which can be acquired only
by special exercisings and activities. “An
extended and many-sided physical education
and discipline” is needed.
For discipline and morale, a sound and strong
character are important and they are naturally
acquired by a meaningful education. It helps
“to form even necessitates the qualities of
courage, hardihood, energetic action and
initiative or call for skill, steadiness of will,
rapid decision and action, the perception of
what is to be done in an emergency and
dexterity in doing it.” Activities of such an
organized system of physical education
promote sportsmanship, leadership,
obedience to leadership and spirit of fair play
Jan-Feb 2006
so necessary for a healthy and progressive life,
individual and collective.
The vital, the life-energy part of man, is more
difficult.
“The vital being in us is the seat of impulses
and desires, of enthusiasm and violence, of
dynamic energy and desperate depression, of
passion and revolt. It can set in motion
everything, build up and realize, it can also
destroy and mar everything.”
Education of vital proceeds in various stages.
Firstly, a good amount of energy must be
generated by the vital. When the body
functions in its optimum health and fitness,
and there is harmony between the body, the
vital and the mind, plenty of vital energy is
generated in the system. This balanced state
of the various parts of the being also creates a
very congenial condition for contact with
universal energy from which, if one is trained
sufficiently, one can draw almost
inexhaustibly.
The second step is to learn how to preserve
this energy within oneself and not to throw it
out and waste. If the vital is left to itself it
brings in strong desires, impulses and their
variable reactions draining the energy. The
process of coercion and suppression will not
do. That can only bring violent disturbances
in the being. Or if one sits tightly upon it in
order to give it an expression, the vital is likely
to get weakened.
But this energy is not meant to be bottled up.
It is to be used. And the next part of vital
education is to learn how to use this energy
rightly.
37
To be able to use it properly one must take up
the education of the senses, the eyes, ears,
nose, palate and touch, which gather and feed
the mind with their experience. These senses
must be trained to perceive and receive
correctly and report exactly to the mind. The
mind too must be taught to interpret them
justly without bias or preconceived notions or
ideas.
Sufficient use of the senses, exercise or full
attention and power of observation, a strong
memory, along with the discipline of the
emotions with the purification of moral habits,
can help in this regard. An aesthetic sense and
feeling for harmony and beauty must be
cultivated.
A good amount of the vital energy is needed
for the normal life-process. But still a good
part remains unutilized. That must be tapped
for individual and collective progress, and
there is so much to build and create in this
beautiful world of ours. To conclude in Sri
Aurobindo’s own words:
“ Our life, still full of obscurity and confusion
and occupied with so many dull and lower
aims, must feel all its urges and instincts
exalted and irradiated and become a glorious
counterpart of the supramental super-life
above. The physical consciousness and
physical being, the body itself must reach a
perfection in all that it is and does which now
we can hardly conceive. It may even in the
end be suffused with a light and beauty and
bliss from the Beyond and the life divine
assume a body divine.”
-Pranab Kumar Bhattacharya
38
[Published with glad permission of the author from his
book – By the Way (Part III). The author who is
endearingly called ‘Pranabda’ or Dada has been the
founder director of the Department of Physical
Education of Sri Aurobindo Ashram for the past 60
years. He was the closest and dearest child (sadhak) of
the Divine Mother for well over two decades – until
Her Mahasamadhi in 1973. We publish it with deep
gratitude to Pranabda. - Editor]
Though Itraa was born in a Shudra (low
caste) family but she was fortunate to be
the wife of Maharshi (great sage ) Shalvin.
They had a son. Once the king arranged a
big Yajna; where all the Brahmans and
Brahmkumars were honoured. Everyone
was paid a honorarium but son of Itraa was
deprived of that honor, due to the low caste
of his mother . Rishi Shalvin was very much
pained by this dishonor of his son. Itraa was
also hurt and the child also became very
upset. All the three together resolved to
uphold and justify the pre-eminence of
actions rather than the caste of the birth.
New phase of education started. Itraa’s son
Atraiya became a great seer and sage,
well-versed in the secret knowledge of the
Vedas. Within a short period he started
showing his extraordinary talents.
Once a competition of the mystic
knowledge of vedic hymns was held. Kings
and learned persons from distant lands
assembled. All the manuscripts of the
competition were examined. Atreya was
declared the best. Itraa was shruda. Their
son announced his name Atreya not after
his father but to express family tradition of
his mother. ‘Atreya Brahman’ is a marvelous
text explaning Vedic hymns. Its author
being shudra by birth became a great
Brahman by his actions.
Jan-Feb 2006
 An Illusion Purported by the Digital
Revolution
A new era began in the history of human
development with the rise of computers. In
the same sequence of development arrived the
internet that gave birth to the information
revolution. This revolution is now profoundly
influencing the human life. Those who have
blind faith in it are very excited about its
future. They foresee that, in future, life would
be completely governed by computers. A
pioneer of the digital-revolution and a
futurologist of British Telecom states that all
the disciplines like accounts, human resource
management, research, financial management,
designing etc would not exist any more in
future, that is, they would be completely
handled by the computers.
How far this digital-revolution would succeed
in attaining the standards set by such
imaginations only time would tell, but several
internal conflicts of the cyber age and its basic
ill-effects are now coming forth, which raise
questions upon blind acceptability of these
claims. From the illusory forms of virtual
reality to the complete absence of any binding
upon thoughts and feelings, the cyber age
hides within itself several fearsome truths.
Due to this, its acceptance with closed eyes is
not appropriate.
Entry into the virtual reality of the cyber space
and the form of its conflicting realism make a
very interesting account. Describing it,
Jan-Feb 2006
Howard Rheingold in his famous book ‘The
Virtual Community’ writes, “In 1985 I entered
a world whose door was the screen of my
computer”. And within eight years Rheingold
became a member of a special cyber
community, which had about eight thousand
members, who had their own style and ways
of living and conversing. None of them knew
each other in the real world. On Internet just
the ‘Login Name’ is enough so what use they
had for names? Name could be anything like
chair, table, cow buffalo or whatever.
According to Rheingold this was indeed a
parallel society on the Internet where, hiding
your true identity, you could create a totally
different identity in the cyber world. In fact,
this was the first step to the creation of dual
personality.
Upon descending down to the ground reality,
it took no time for the illusion of the virtual
reality to burst. As soon as some people of
the community came out of the cyber world
to meet each other in real life, they realized
that their social and economic backgrounds
are so different from each other that it is
impossible for them to live together in real
life. So they returned to their cyber world.
With Internet as the medium, millions of such
parallel communities have sprung up now,
busily construing up their own imaginary
worlds. These communities, in fact, are a result
39
of the effort to satisfy different unfulfilled
desires; since in these cyber communities
people can vent out all their frustrations.
A fresh example of this process is the existence
of beings titled ‘cyber jocks’ in the cyber
world. Actually these are those men who are
victims of some form of inferiority complex
and are trying hard to impose their manliness
upon others in the cyber world. There are
many women, too, who are desperately
seeking to abolish the male dominance in the
society, but for various reasons are unable to
do so in the real world. Cyber world again
offers them an opportunity to satiate their
unfulfilled wishes.
For some time now a conflict is going on on
the Internet amongst the adherents of these
ideologies. There are several cyber
communities within these classes. The
members who do not support the ideologies
of these communities may face sever rebuke
while chatting on the net or may get thrown
out of the community permanently. An
interesting fact to know is that while in the
real world the feminist movement has taken
eons to rise and garner support of a handful
few, in the cyber world in just a few years
several times more number of supporters of
feminism are thriving! In the past few years
an online video game by the name ‘Gender
War’ has emerged as the most popular game
among cyber communities. In this game men
and women fight against each in the final battle
for conquering the world.
The complications of cyber societies are not
hidden from the specialists studying the
human mind. Several psychologists believe
that in fact cyber world has become a medium
40
of expression of distorted mentalities and
frustrations, and is a conglomerate of escapist
men and women. No wonder that millions of
people have now got hooked on to this new
community culture.
Social scientists are also concerned about the
contradictions inherent in the cyber world.
They believe that on one side it appears that
with the formation of new communities human
social values are on the rise, but on the other
side cyber crazy people get glued on to their
computer screens, become totally self-
centered and get cut off from the society. As
a result they get far removed from the reality.
The main cause of concern is that after diving
deep into the cyber world, it is possible that a
man may never be able to return to his daily
real-world life with the same mental alertness.
Prof. Michael Heim expresses this danger in
his book ‘The metaphysics of virtual reality’
and writes, “When we enter this illusory
world, we need to become active on two
ground levels of consciousness. One of them
is the real world from where we entered the
cyber world and the second one is the new
world – cyber world or the virtual reality. The
question is, out of us how many have such a
developed state of consciousness that can
maintain balance between both the worlds.”
He writes further, “In truth we do not even
realize when our hearts and minds got captive
in this cyber system. Gradually this illusory
world becomes more real and believable than
ground reality and the existence of the real
world becomes hazy.” This statement by Prof
Heim has also been corroborated by many
different surveys that have been conducted
all over the world, according to which, after
their introduction to the cyber world people
Jan-Feb 2006
normally begin to spend more and more of
their time on the internet and they do not even
realize when they got transformed from
regular citizens to the ‘netizens’ of the new
world. This forces people to live broken lives
and makes them swing between the real and
the virtual worlds. This state of dual
personality gradually becomes so grim that it
becomes almost impossible to distinguish
between the real and the virtual truth.
The presumption that digital revolution has
brought people closer to each other is breaking
down. The concept of global village has
worked at the geographical level, but at social
and psychological levels this has proved to be
an illusion. When man is getting cut off from
his own self and is becoming more distant
from himself, then the statement that digital
revolution is tying the whole world into a
single community seems out of place. Its
contribution to human development and well-
being cannot be denied, but subjugation of our
real-world life, accepting complete dominance
of the virtual world over us is absolutely
undesirable. The appropriateness of
technological development is only in the form
of a helping hand and not as an all-powerful
master. The only means to well-being is
discretionary utilization of technology.

A man and his wife went to visit friends in another part of the country and were
taken to a racecourse. Fascinated by the sight of horses chasing one another round
a track, the two of them kept betting all evening till they had no more than two
dollars left.
The following day the man prevailed upon his wife to let him go to the course alone.
There was horse with a fifty to-one odds on it in the first race. He bet on the horse
and it won. He put all the money he won on another long shot in the next race and
again he won. He kept doing this all evening and his entire earnings came to fifty-
seven thousand dollars.
On the way back home he passed by a gambling den. An inner voice, the same that
seemed to have guided him in his choice of horses, said, “Stop here and go in.” So
he stopped, went in, and found himself standing in front of a roulette wheel. The
voice said, “Number thirteen.” The man put the entire fifty-seven thousand on
number thirteen. The wheel spun. The croupier announced, “Number fourteen.”
So the man walked back home with nothing in his pocket. His wife called out to him
from the porch, “How did it go?”
The husband shrugged his shoulders. “I lost the two dollars,” he said.
Come to think of it, you never lose any more than that, no matter what you lose.

Jan-Feb 2006 41
Amrit Vani
The Real Art of Human Alchemy
(Translation of a discourse on “P³ras Ko Chhukara Son³ Banane K³ Tarºk³”)
Let us begin with the collective chanting of
the Gayatri Mantra:
| | Om Bhurbuva¡ Swa¡, Tatsaviturvareñya®
Bhargo Devasya Dhºmahi, Dhiyo Yona¡
Pracoday³t | |
Sisters and Brothers,
Your powers, your potentials are limited. May
be, they would be sufficient for your
sustenance and for raising your family as per
the common trends. But this capability is
gifted by Nature to every creature in some
form or the other! You have also been gifted
with hands, legs, eyes, etc and the wonderful
system of the body, intellect and the ability
to earn. Still what you could do on your own
is rather restricted, confined to the average
levels of natural capabilities of many others
like you. You can’t rise beyond a certain level
by yourself. If you want to ascend beyond
your best talents and endeavors, you need to
take the support of the Supreme Self — God,
the Preeminent, Omniscient, and Omnipotent
source of infinite virtues and powers. What
is God? Well, if you want a definition of the
infinite, you may regard Him as a limitless
source of cosmic consciousness force and
supreme ensemble of virtuous qualities and
42
powers. As you know, an electrical
powerhouse in a city supplies power-currents
to every household, roads and offices, etc.
Varieties of machines, instruments, fans,
bulbs, etc, all run with the help of this
electricity. How will they run if their
connection with the power generator is
disrupted or insulated? Similar would be the
case of instruments requiring other kinds of
energies. So you see, connection with the
power-generator is essential.
You can’t accomplish extraordinary tasks
without having extraordinary abilities; linking
of yourself with the Supernatural power-
source is necessary for awakening and
expanding your paranormal potentials. The
process of connecting the individual, ‘limited’
self with the Supreme, ‘Unlimited Self’ is called
— Up³san³. The word “Up³san³” in Sanskrit
means – to sit near. If you sit near a fireplace,
you would feel the heat; you would shiver with
cold if you were in an ice factory or on a snow-
covered mountain. Sitting near (being in the
close company of) someone puts you under
the influence of his qualities; this induction
flows from higher (more intense) to the lower
levels of the particular qualities which you lack
or which you are not so strong at. The trees
and surroundings near a big sandalwood tree
Jan-Feb 2006
also smell of sandal. Your up³san³ (worship,
devotion) of God should also be so dedicated
that it envelopes your being in the divine aura
of His grace, inspires your inner self and links
your consciousness with the omnipresent
supreme consciousness-force.
It is said that the magic stone named “P³ras”
transforms everything that touches it, into
gold. I do not know whether such a stone has
been seen and tested in any laboratory. But it
is certain that touching (getting associated
with) the source of divine light enlightens
everyone with its unalloyed radiance, which
is brighter and more precious than gold. Have
you heard of the drop of Sw³ti (raindrop falling
in swati nakshatra)? When a drop of Sw³ti falls
in the oyster, it is gradually transformed into
a pearl. But what if they don’t meet? The drop
will disappear in the streams of rainwater or
get absorbed in the soil if it falls elsewhere.
The oyster would remain like any other shell
on the seashore if it does not open its mouth
to take the Sw³ti drop. You will also have to
surrender yourself to the beatifying grace of
God, to purify yourself to adopt the divine
virtues if you want to turn your otherwise
negligible ‘tiny drop’ of life into a shining
pearl.
The scriptures refer God as “Am—ata, P³ras and
Kalpv—akïa”. Am—ata means elixir, drinking of
which makes one immortal. Touching the P³ras,
as I said, converts the raw, impure cast iron
into the precious yellow metal. Kalpv—akïa is
the boon-tree, sitting beneath which fulfills all
desires. Indeed, if you drink (adopt) the elixir
of divine devotion it will awaken your inner
self and liberate your soul from the
thralldoms of mortal life. Connection with this
Jan-Feb 2006
P³ras will transmute the ‘wrought iron’ of your
personality into a refined, illumined, virtuous
character. The shelter of this Kalpv—akïa will
enshower immense blissfulness upon you,
there will remain no worldly desire, no illusive
aspiration thereafter; you will be freed from
the sensual greed and insatiable thirst of the
ego that have entrapped you in the dark well
of devolution.
Those who know themselves as the soul never
die. Who dies? It is only the physical body,
the biological sheath that dies. Death for the
individual soul is like shifting the house or
changing the dress. Realization of the
immortality of the ‘soul’ eliminates all fears
from your mind; understanding of its
omnipotence diminishes your delusive
attachments, crazy ambitions and avarices and
in turn evaporates all your tensions and
agonies. All your vices and weaknesses are
burnt up in the radiance of the “P³ras” of the
Almighty. Up³san³ teaches you the magical
art of touching this P³ras.
You might have played or seen kite-flying in
your neighborhood. The player holds its
thread and throws the kite upwards with a
jerk; the kite begins to fly higher and higher
as per the manipulation of the thread by the
player. But what if the thread breaks or the
player just loses his grip or misses its control?
The kite falls abruptly and gets torn apart into
pieces. Our lives are also like kites. If left
uncontrolled and not surrendered to God,
there will be no hope of rising; nothing would
then protect its ominous decline and fall. A
puppet show works so well and lively by the
synchronized movements of the fingers of the
puppeteer. But what if the threads of the
43
puppets tied on these fingers get loosened or
broken? The puppet would simply fall on the
stage. It can’t move on its own. It is only the
skilled control and talent of the puppeteer that
make it dance so beautifully. If we regard
ourselves as puppets in the hands of the
Supreme Creator, we would be liberated of
all ego and the enormous vices and worries
generated by it. Surrendering at the feet of
God means adopting divine disciplines and
ideals and following wholehearted transaction
of our duties to further beautify His creation
– the world around us.
A creeper rises high with the support of a tall
tree. Suppose it does not do that, then? If it
grows without taking a stout support, this
delicate creeper might just spread haphazardly
on the ground and will be crushed under the
feet of the trespassers. The same is true of
human life. It might inflate with extensive
worldly possessions but it can’t elevate
without the support of its Omnipotent Origin.
If we take shelter in the angelic grace of God,
take His beatifying support, our lives would
elevate up to great heights and eventually
reach the divine realms. God is Absolute,
Infinite; there is no limit to His boons.
So if Up³san³ is so fulfilling, you may like to
know more about it! What you have to do in
Up³san³? The first and most important step is
self-refinement. Not only the neatness of the
body and surroundings, more importantly, the
cleansing of the mind counts more in this
respect. There would be no reflection of light
from an opaque or covered mirror; you can’t
see any image in it if it is dirty or hazy. If you
look at the surface of a clean and still pond of
water in daytime, you can easily see your face
44
in it. But it won’t be possible to do so if the
water is dirty or turbulent. How would you
see the image of God if your mind were not
clean and calm?
Therefore, the first thing you need to do
before sitting near God is purifying yourself.
The rituals of panchakarma you practice in the
beginning of your daily Gayatri Up³san³
symbolize this process. These five rituals are
pavitrºkaraña, ³camana, ïikh³vandana, pr³ñ³y³ma,
and ny³sa; these are performed with chanting
of specific mantras. In pavitrºkaraña, you take
some water in your right hand and sprinkle it
on the body while chanting its mantra with a
feeling that all your impurities of the body and
extrovert conduct are being cleansed. Then
you do ³camana three times, each time chanting
a mantra and drinking a spoon of water (kept
in your right palm). This is to remind you to
keep your mind, speech and actions (both
mental and physical) pure and disciplined. The
water goes in via your tongue each time. This
signifies the importance of contemplation on
the tongue. It is the most vulnerable of our
sense organs; greed begins with its passion of
delicious food; anger also is expressed first
through the abusive words uttered by the
tongue. This ritual teaches you to restrain
both. What you eat should be fresh, austere
and nutritious; eat only what is essential for
good health. Also control your speech. Speak
thoughtfully and soberly.
In ïikh³vandana you are supposed to take some
water in the left hand, soak the fingers of the
right hand in it for a few moments and then
keep these fingers with chanting of a mantra,
on the root of the ïikh³ (hair knot). Ïikh³ is a
sacred symbol, like the sacred thread
Jan-Feb 2006
(yagyopavita), of the core ideals of the Indian
Culture. Beneath its root inside the skull, lies
the suture – an important junction of neuronal
and blood supply channels in the brain. This
spot is of great importance in yoga as well.
Ïikh³ stands like a flag, symbolizing our faith
in noble values of the Rishi Culture. The ritual
of ïikh³vandana is like saluting the great
culture, paying reverence to Gayatri – the
Primordial Universal Power, the Goddess of
pure knowledge, enlightened wisdom and
divine virtues. Ïikh³ serves like an antenna to
receive the beatifying illumination inspired by
the cosmic force of Gayatri; deep engrossment
in this feeling of ïikh³vandan during sincere
practice of panchakarma every day indeed
induces spiritual vibrations and majestic
effects.
Pr³ñ³y³ma is an important yoga-exercise of
harmonized breathing for physical and mental
well-being. The chanting of special mantras
and pr³ñ³y³ma practised before up³san³ are
meant to throw away the dirt and vices in the
body, mind and the inner self with the exhaled
breath. While inhaling and retaining the
breath inside, the feeling should be that these
are being energized by the pr³ña (vital
spiritual energy) bestowed upon us by the
Almighty. Similar feelings of cleaning and
empowering the sense organs of perception
and activity should occur while doing ny³sa.
Every action of a s³dhaka should be like the
spirit behind the panchakarmas – aimed at self-
refinement. The more your internal and
external purity, the greater would be the
absorption of the cosmic radiation and extent
of your enlightenment. It is your vices,
untoward instincts, thoughts and consequent
Jan-Feb 2006
actions that hinder your progress and keep
you deprived of what you pray for. You all
know the necessity of bathing and cleaning
the body every day. If you don’t do that for a
few days, there would be layers of dirt,
infections and germs on it; Eczema and host
of other skin diseases are the first to crop up
on a dirty body. Even lice and vermin would
begin to grow. As there won’t be proper
perspiration, you would also risk falling sick
due to jaundice and varieties of other diseases.
‘Bathing’ of the inner body is equally
important. Up³san³, s³dhan³1 are essential for
this spiritual bathing. You clean the house
every day by sweeping and wiping it; Utensils
are scrubbed with cleansing powder and
washed everyday; these are repeated till the
place or pot is shining clean. Japa2 during daily
up³san³ is also a process of cleansing the mind,
and the inner self where the soul resides. While
washing a cloth, you rub the soap on it, scrub
it with force and then rinse it in water and
spin; you repeat this till the cloth is cleaned.
Remembering God’s name is like applying the
‘soap’ and soaking the inner body in it. You
are asked to do japa repeatedly with mental
concentration; this is like ‘scrubbing’. The
friction generated by focused japa at consistent
pace chisels the mental core, similar to the way
machines chisel the marbles and carving stones
and shine them. The practice of self-discipline
and penance (tapa) associated with up³san³-
s³dhan³ further smoothens and glazes the
internal and external makeup of your
personality.
Get rid of the illusion that japa of God’s name
or prayer is to please Him. This is an absurd
notion. No great power needs anybody’s
45
praise. Then, what to say of the Supreme
Power? That Almighty is the creator of
everything, every being; every impulse of
Nature exists at His Will. God takes care of
everything and every one; do you think the
tiny insects, birds and animals praise him or
pray to him as we humans in our ignorance
do. No! Still He has made arrangements for
their natural sustenance and growth. All men
and women, all beings are alike for Him. Do
you think that Omniscient, Omnipotent would
be pleased by your paeans, by your
materialistic valuables offered in His worship?
Why would He, the Generator, the absolute
owner of the whole world, of all material,
animate and sublime domains of existence
would need your flowers or sweets and
oblation? So stop entertaining such childish
illusions and myths.
(To be concluded in the next issue).
Notes:
1. S³dhan³: Devout spiritual endeavor. S³dhaka:
who is dedicated to s³dhan³.
2.Japa: Repeated enunciation or mental
chanting of a mantra or devotional hymn with
deep mental engrossment.

King Pyrrhus of Epirus was approached by his friend Cyneas and asked, “If
you conquer Rome, what will you do next, sir?
Purrhus replied, “Sicily is next door and will be easy to take.”
“And what shall we do after Sicily is taken?”
“Then we will move over to Africa and sack Carthage.”
“And after Carthage, sir?”
“The turn of Greece will come.”
“And what, may I ask, will the fruit of all these conquests be?”
“Then,” said Pyrrhus, “we can sit down and enjoy ourselves.”
“Can we not,” said Cyneas, “enjoy ourselves now?”

The poor think they will be happy when they become rich. The rich think they
will be happy when they are rid of their ulcers.

46 Jan-Feb 2006
 Yug Nirman Yojana – At a Glance

Aims & Objectives:

• Rise of divinity in man, descent of heaven on earth
• Individual, familial and social upliftment
• Healthy body, pure mind and civilized society
• Atmavat sarvabhooteshu (all living beings are soulkins), Vashudhaiv kutumbkam
(Entire earth is the our family)
• One nation, one language, one religion, one government
• Everyone should get equal opportunity for self-growth irrespective of caste,
color or creed

Declaration and initiation of the Yojana (Plan) by:

• Yug-rishi (Seer-sage of present era), Vedmurty (Assimilator of the knowledge
of Vedas), Taponishtha (Ascetic) Pandit Sriram Sharma Acharya (embodiment
of PrakharPragya )
• Vandaniya Mata (Revered Mother) Bhagwati Devi Sharma, consort and soul-
mate of Acharyasri (embodiment of Sajal Shraddha)

Three Pillars of Strength:

• Will and Patronage of Almighty
• Spiritual Guidance of Rishis (Seers)
• Active Participation of enlightened masses

Two Rules for Self-refinement:

• Noble deeds flow out of noble thoughts
• Simple living- High thinking

Basic Programs:
• Moral, intellectual and social transformation
• Public education through various media, using the religious platform
• Dissemination of Gayatri (collective wisdom) and Yagya (cooperative
virtuous demeanor)

Jan-Feb 2006 47
Our Declaration:
• Self–transformation will lead to the transformation of society; self-refinement
will lead to global refinement
• Twenty-first Century- Heralds advent of Golden age
• Love humanity – Serve humanity

Our Emblem:
• Red Torch – Powerful collective effort for Era-transformation

Our Manifesto:
• 18 pledges for individual and collective refinement

Our Firm Beliefs:

• Man is the maker of his own destiny.
• A man is what he thinks and does.
• Man and woman are not opponents; they complement each other.

Four Formulae for Fulfilling Life:

• Sadhana (Self-refinement)
• Swadhyaya (Study of enlightening literature)
• Sanyam (Self-control)
• Seva (Service)

Three Means of Spiritual Awakening:

• Upasana (Worshipful prayer)
• Sadhana (Self-refinement)
• Aradhana (Service of society as embodiment of Cosmic Divinity)

Four Virtues Needed for Purposeful Life:

• Prudence
• Honesty
• Responsibility
• Courage

Four Pillars of Powerful Life:

• Control of Senses
• Judicious use of Money
• Judicious use of Time
• Focussed Thoughts

48 Jan-Feb 2006
Four Steps for Soul-growth:
• Self-introspection
• Self-refinement
• Self-development
• Self-realization

Five Codes of Conduct for Nurturing a Family:

• Industriousness
• Orderliness
• Serenity
• Cooperation
• Frugality

Refine the Three:

• Physical
• Subtle
• Causal bodies

Devoutly Practice the Three:

• Bhaktiyoga (Selfless surrender to Divine Will)
• Gyanyoga (Attainment of true knowledge)
• Karmayoga (Selfless performance of duties)

Integrate the Three:

• Emotion
• Thought
• Action

Develop the Three:

• Faith
• Prudence
• Devotion
Improve the Three:
• Habits, deeds and nature
• Thought process, character and behaviour

Abandon the Three:

• Greed, attachment and egoism
• Passion, longing and arrogance
• Desires for progeny, wealth, name and fame

Jan-Feb 2006 49
Acquire and maintain the three:
• Ojas (Vigour, vitality)
• Tejas (Splendour)
• Varchas (Effulgence)

Pay due respect to the three:

• Saint
• Social reformer
• Martyr

Seven Campaigns:
• Sadhana;
• Education and health
• Self-reliance
• Women’s empowerment and awakening
• Environmental protection
• Deliverance from addictions
• Eradication of evil customs

Our Campaign: Vichar Kranti Abhiyan (Campaign for Revolutionizing the Thought
Process) through a three-pronged approach:

• Advertising campaign: To send the message of ‘Ushering in of New Era’ to

the masses
• Creative campaign: To get active cooperation of intelligentsia in the process
of new creation
• Combative campaign: To overcome the obstacles coming in the way of
achievement of our aim

For details contact:

Gayatri Teertha
Shantikunj, Haridwar,
249411
Uttaranchal (India)
Phone: 91-1334-260602, 261328, 260403 Fax: 260866
Email: email@awgp.org Website: www.awgp.org

50 Jan-Feb 2006