Volume – 2 FOUNDER - PATRONS Annual Subscripition:

Issue – 4 Pandit Shriram Sharma Acharya India – Rs. 60/-

July – Aug. 2004 Mata Bhagwati Devi Sharma Abroad – Rs. 600/-
Date of Publication : CHIEF EDITOR
01.07. 2004 Dr. Pranav Pandya

Experiencing O®
O® is the principal Divine Sound. It is Supreme source of music. All the musical
notes of Nature are interwoven in it. The chirping of birds sitting on the trees, the peaceful
atmosphere of high mountain peaks, the melodious sound of waterfalls, the whistling sound
of winds blowing past the trees, the roaring sound of ocean waves, the thundering sound of
clouds – the essence of all these is hidden in O®.
O® is the seed of alphabets / words / syllables. All the words emerge from it and all
of them get merged into it. Not only Vedas but also the Bible and other scriptures are the
manifestations of O®. Gita and Gayatri too have emerged out of it. That is why Vedas say
“One who has realized the essence of O®, nothing remains to be realized by him.” Bible too
repeats the same truth when it says: “In the beginning was the word; and the word was with
God; and the word was God”. Everything in this universe has been created by that primordial
Sound.
O® is the seed of this wonderful creation. It is the Supreme source of all kinds of
energies. All the currents of energies responsible for sustaining and maintaining this vast
universe originate from O®. That is why Upnishads say that everything in this world has
emerged out of O® and everything will merge back in O®. All the mysteries from the subtlest
to the most gigantic are hidden in this O®.
O® is the Supreme symbol for meditation. All the mysteries are unraveled by
meditating on O® and the imprisoned splendors within ourselves get released. O® is hidden
within everyone but it is veiled by our ego-centered ignorance. As soon as imprisoned splendor
of O® is liberated, all suffering gets transformed into bliss. This liberation is possible through
meditation. It is through meditation and Gayatri Sadhana that the seed of O® is nurtured,
sprouts up and grows into the tree of self-awakening. Then it no longer remains the subject
of scriptural discussion but a concrete undeniable experience.
Akhand Jyoti July-Aug. 2004 3
 CONTENTS
1. Amrit Chintan:
Experiencing O® ........................................................................................... 3

2. From Chief Editor’s Desk:

Guru Poornima to Shravani Parva:
A specially auspicious period for Sadhana................................................................ 5

3. Learn order and organization from the world of nature..................................... 7

4. Teachings of Upnishads (Vedant)..................................................................... 11

5. On the auspicious occasion of Guru Poornima (July2, 2004):
Meeting a Satguru: An act of divine grace....................................................... 16
6. Vastu Shastra: An established science – IV
Ideal position of kitchen in your house............................................................. 20

7. Improve your self-confidence........................................................................... 24

8. Words of Peace Pilgrim..................................................................................... 26

9. The subtle determinators of human personality................................................. 28

10. Health Tips:

Your health: Guidelines from Ayurveda – VII.................................................. 31

11. The message of the Himalayas.......................................................................... 35

12. Only The Rishi Vision of life will solve the environmental crisis.................... 37

13. The Wonders Of Neuro-chemicals.................................................................... 40

14. My Life: Its Legacy and Message – 9

Carnal mind defeated – The soul triumphed..................................................... 44

15. Amrit Vani :

Lord Shiva and the philosophy of His devotion............................................... 47

4 Akhand Jyoti July-Aug. 2004

From Chief Editor’s Desk :

Guru Poornima to Shravani Parva:

A specially auspicious period for Sadhana
Generally the one-month period between Guru (Vyas) Poornima and Shravani
(Raksha Bandhan) Poornima is considered particularly propitious in our tradition for
undertaking intensive sadhana towards inner cleansing and soul upliftment. This year
(Samvat 2061) it is doubly auspicious as this period extends over two months as,
instead of the normal one, there are two Shravan’s months (Adhik maas) due to periodic
adjustment of our Lunar Calendar with a view to bring it in adjustment with the Solar
Calendar. Guru Poornima falls on 2nd July and Shravani Poornima on 30th August (a
period of 60 days). While Guru Poornima is the Parva for renewal of the disciple’s
pledge of rededication and conscious consecration to the Divine Teacher’s guidance;
Shravani Parva reminds the seeker that the real purpose and aim of human life is Self
Realization. Shravani Poornima is also observed as Raksha Bandhan; when brothers
and sisters solemnly renew the bond of their pure relationship of unconditional love
and reminds us of the sacredness of selfless relationship.
For Gayatri Pariwar Parijans this year’s Vyas and Shravani Parvas are of
very special significance, as we are starting one-year worldwide Silver Jubilee
celebrations of Brahmavarchas Shodh Sansthan, which was formally inaugurated 25
years back by the then Governor of Uttar Pradesh, Sri G.D. Tapase on June 5, 1979 in
the august presence of Gurudev and Vandaniya Mataji. While speaking on the occasion,
Gurudev had prophesied that this unique center of research for the integration of science
and spirituality will be the nursery for preparing spiritually surcharged leaders of the
coming Golden Era of the 21st Century – when humanity will be knit together by life-
affirming spirituality – manifesting universal Love, Peace, Understanding and
Goodwill.
We have selected 60 cities / towns in India for intensive dissemination of the
Mission’s message through specially selected teams of Senior Sadhaks of Gayatri
Teerth, Shantikunj – accompanied by groups of students of our Dev Sanskriti
Vishwavidyalaya. We are also organizing similar programs abroad in USA, Canada,
Britain, Russia, Australia, South Africa, etc., targeting the NRIs in these countries –
especially the youth and intellectual elites. Today Indian youth is more and more
becoming a global citizen. It is of utmost importance to inspire and imbue them with
the Mission’s life transforming vision of universal brotherhood of awakened souls-
through living demonstration of integration of material science and spirituality. It is
the youth who are the Hope of India and the World. It is they who will make the
decisive contribution towards bringing about a revolutionary transformation of
consciousness in humanity. The salutary impact of the Indian spiritual insights are
already visible through the increasing interest being evinced by the world at large in
Yoga, Dhyan, Holistic Healing, Ayurveda, integration of body-mind-soul energies for
leading fulfilling lives. That is why Gayatri Mission will concentrate on reclaiming
and awakening the souls of the youth in India and abroad. They will be the real
torchbearers of the integrative vision of India inside the country and abroad.
Here at Shantikunj we have prepared two sets of moral and ethical education
curricula for children of age groups 8-13 and 13-18, which will be formally released
for circulation in India and abroad in July 2004. We fervently hope that parents /
guardians / teachers will adopt these publications for inculcating ennobling values of
conduct and character in their wards by regular impartation – if not daily at least on
two week-end days. Sri Aurobindo has said – All Life Is Yoga. Ours is only a small
halting step towards this supreme aim. It is only a wake up call for those who have
ears to hear.
On the Guru Poornima Parva, let us (the Gayatri Parijans) whole heartedly
rededicate ourselves to relentlessly endeavor towards the fulfillment of the ideals and
vision of our Gurusatta and take up intensive Gayatri Sadhana during the coming
auspicious period of 60 days between Vyas Poornima (2nd July) and Shravani Poornima
(30th August) – culminating in collective Poornahuti through Yagya / Deepyagya on
30th August at all centers / branches of the Mission.
We convey our prayer-filled wishes for all Parijans on the twin sacred Parvas
of GuruPoornima –Shravani. Our very special wishes and greetings to the subscribers
and readers of Akhand Jyoti (English Edition), which has competed 18 months of its
babyhood with the May-June 2004 issue. It will be our conscious endeavor to make it
a more and more effective and powerful medium for dissemination of Gurusattas’
universal message of Light, Love, and Life-Eternal.

Shantikunj, Dr. Pranav Pandya

Haridwar Chief Editor
Uttaranchal (India) Head- All World Gayatri Pariwar &
249411 Chancellor-DevSanskriti Vishwavidyalaya

6 Akhand Jyoti July-Aug. 2004

 LEARN ORDER AND ORGANIZATION
FROM THE WORLD OF NATURE
Our earth is inhabited by myriads of
living beings. Among them, man has
undoubtedly the most evolved consciousness
by virtue of his superior intellect and other
higher potentialities. But, at the same time,
he is prone to commit the mistake of looking
down upon the lower forms of life as petty
and insignificant. This is not proper. If man,
in spirit of humility and curiosity, were to
observe closely the life-patterns of sub-
human species, he will find there much to
learn from, and he will be overwhelmed by
the display of practical wisdom,
understanding and unique abilities with
which Mother Nature has endowed them.
This experience will, on the one hand,
reinforce his faith in the even handedness and
fair play of the Creator and, on the other, he
may find there some instructive models of
behavior for betterment of his own life-
models which these supposedly lowly
creatures follow diligently to lead a contented
and healthy life.
Let us take the example of black-bee
in this respect. Rest is anathema to the black-
bee. It collects pollen from three to four
hundred flowers during the day. It is
noteworthy that this collection is made from
only one species of flowers at a time. Its
community has three classes – males king,
Akhand Jyoti July-Aug. 2004
females and workers. By the fall of winter,
all the members die leaving only a few
females. The latter have to negotiate the hard
time of winter eating only the leftover
crumbs. With the onset of spring, the
famished female begins to build its habitat
patiently and, with gradual breeding, a new
life cycle starts. Black-bees are totally
untouched by greed; hence there is no
question of hiding the laboriously collected
nectar.
Another example is that of the
honeybee which leaves even the black-bee
behind in terms of toil and sweetness. It is
not for nothing that the adage “busy as bee”
has been associated with this tiny creature.
Its enterprise and diligence is unparalleled.
It has to make about forty thousand ferries
just to make half a liter of honey; each trip
of two to three kilometers: thereby making
it to cover a distance of three round trips of
the earth for this labor. The honeybee is a
social creature too, with a specific structure
of community organization. At the center,
there is the queen bee. There are some idler
princes, and the rest are worker bees that do
all the labor ranging from gathering honey
to the protection and service of the queen.
The termite, too, is known for its
community life and organizational prowess.
7
Its existence on the earth is believed to be
250 million years old. The termite lives in
colonies, each such colony inhabited by
many thousands. It is a marvel of its power
of organization that, in Africa, huge termite
colonies, towering up to twenty feet, are
found. Even bulldozers become inadequate
to raze these, and explosives have to be used.
Any talk of hard labor, organization and
sociability will remain incomplete without
the account of her ladyship, the ant. Ant is
an insect, which can be found in every nook
and corer of the world, barring only the Polar
Regions and the snow-capped mountain
peaks, there are approximately fourteen
thousand sub-species of the ant.
Ant’s living and behavioral pattern is
entirely social, and we are hardly aware of
the excellent mutual cooperation that exists
within its community life.
In size, ant is tiny, but its smallness
is deceptive. On the strength of its
organization and skill, ant is able to repel
even much larger insects. Ants tend to roam
in large clusters; each such cluster may
comprise up to twenty million ants. That is
why even much bigger insects cannot
confront them. When the caravan of African
red ants is on the move, people start fleeing
from their houses, and village after village
becomes deserted. All creatures that come
in their way, ranging from the smaller ones
to even elephants and camels, dread these ants.
Ants do their work in groups.
Collecting food, making of holes,
8 Akhand Jyoti July-Aug. 2004
procreation, and rearing of young ones – all
these tasks are performed with excellent
rapport. In ant society, there is a
preponderance of females. The male ant’s
role is confined to procreation only, and its
life span, too, is very short; it dies after just
one coition.
The emergence of ants after monsoon
gives the impression that columns of their
army have been let loose from some military
cantonment. The sight of winged and flying
ants suddenly appearing into view in the
rainy season evokes wonder. It is another
matter that abandoning the ground and taking
to the air in this free manner often proves
fatal for them, as they become easy prey to
insectivorous birds. While this fate of ants
holds a lesson for observance of prudence;
their feature of the division of labor is at once
very remarkable as well as educative.
The ants have their tasks cut out and
they diligently, like disciplined soldiers, keep
to their respective charges refusing to give
up come what may. The queen is engaged
throughout the year in laying eggs and
breeding only. The other class is of worker
ants that look after the queen and take full
care of her. They gather food and feed the
queen and her babies. It is their responsibility
to carry the eggs to specially protected egg-
chambers and keep them supplied with
provisions. A notable feature is that, of the
collected eatables, they offer only the most
delicious pieces to the queen. All the worker
ants are females.
 While on the topic of the social life
of birds and animals, a mention of the
presence of democratic trait in their societies
would be apposite. Dr. L. Conrad of the
Sussex University, USA has studied the
community lives of many such animals and
has drawn some interesting conclusions.
According to her, in the herd of animals,
collective decision is made on the basis of
majority opinion. For example, when a herd
of reindeers or a swarm of lonely-bees
appears to dance we should not be misled
into thinking that they are merely dancing or
expressing joy at having found nectar
somewhere. In reality, they are having a poll
among themselves about whether to proceed
towards flowers or the grass field. This whole
process is spontaneous, a result of natural
instinct, without any conscious deliberation
or planning.
The manner and method of such
spontaneous decision-making varies from
animal to animal. According to researchers,
when, in a flock of deer, more than 60%
stand up, they should be taken to be casting
their votes by raising their legs i.e.
expressing their opinions. Similarly, when,
in the herd of African buffaloes, the females
begin staring with a fixed gaze, we should
know that they are giving their opinion or
vote. Large swans, too, express their wish
by the movement of their heads. They take
to flight only when a large number of swans
engage in slow movement, or a small number
of them make rapid movement.
Akhand Jyoti July-Aug. 2004
Thus, animals or birds know by their
sheer natural instincts when they have to
move or fly, and this decision is arrived at
on the basis of majority opinion. There are a
few exceptions to the rule, though, which do
not follow the democratic system. Cat is one
such example, which has no interest in
collective decision-making. Deeper
investigations into this phenomenon of
collective decision-making are likely to
unravel many more mysteries.
An interesting feature observed in
this regard is that these animals have an
intuitive understanding of the importance of
time. Humans should learn from their
behavior that punctuality of time is of crucial
importance for successful conduct of life.
Only the work, which is done at the right
time, will lead to success; decisions made,
after the opportune moment has passed, are
likely to prove futile. Also, decisions taken
in a natural way, which are in conformity with
the will of the majority, prove fruitful and
beneficial for the progress of community life.
The lives of these creatures hold lessons
for us not merely in the matter of social order
and organization but also in the realm of
individual struggle for survival. One can learn
profitably from the ‘ship of the desert’, camel,
how to survive in hostile conditions with
minimum needs. In humans water constitutes
12% of the body weight while in camels it is
25%. The camel drinks more than 100 liters of
water at a time and can, therefore, go without
water for several days at a stretch.
9
 None can excel the cockroach in
longevity of survival of this species on earth.
Its beginning on the earth is estimated to go
back to 160 million years. During this long
period, this planet has seen many
vicissitudes; many ice ages and tumultuous
changes, which obliterated the existence of
giant dinosaurs. The cockroach has survived
all these catastrophes, which really is an awe-
inspiring feat. On deeper probe, the secret of
its amazing endurance becomes apparent. It
has no equal in eating habit. It is omnivorous
and can digest literally everything. What is
more, it can survive for one month without
any food or water, for two months on water
only without any food, and for five months
on food only even if it gets no water. If
submerged under ice, it goes into hibernation,
and becomes active with the melting of snow.
This unique capacity to adapt itself to the
extremes of hostile conditions is the secret
of its long survival on earth.
It is clear that Mother Nature has
equipped the creatures with the instinct and
ingenuity by which they may successfully
lead their individual and collective lives
on the path of progress. Man, who, in his
false arrogance of material achievements,
has lost even the quality of humaneness,
can benefit much from the life-patterns of
these creatures and animals. He should be
humble enough to welcome and imbibe
excellence, from wherever it comes.
***

Bharat Ratna M. Visheweshwaraiya was traveling in a first class coupe, which

had some Englishmen, too, as his co-passengers. All of a sudden, Vishweshwaraiya got up
and began to pull the chain to stop the train. The Englishmen tried to dissuade him, but he
paid no heed to them and pulled the chain and thus brought the train to an abrupt halt..
The guard and other train personnel came over there to investigate the reason for
chain pulling. Vishweshwaraiya explained: “ Some distance ahead, the track is damaged
and the train may overturn. So there is need to proceed very slowly and with extreme
caution.”
Everyone was incredulous. An engineer is not an astrologer. How could he be
prescient of future events and foretell? In reply, he merely said: “I have developed the
habit of seriously examining and pondering any matter. The sound being produced by the
friction between the rail and the wheels tells me that the track ahead is damaged”.
At that time, nobody believed in what he was saying. But when, after moving for
two furlongs, the track was found uprooted, all were left speechless and started profusely
thanking him for saving their lives and began to call him a prophesier. Vishweshwaraiya
laughed and said: “ Anyone who pays minute attention to simple and ordinary things and
seriously tries to know and understand the message can be a prophesier”.

10 Akhand Jyoti July-Aug. 2004

 TEACHINGS OF THE UPANISHADS (VEDANT)
Upanishads are invaluable
repositories of vedic knowledge. These are
supreme scriptures of Vedantic Philosophy
– containing the ultimate knowledge of the
individual self, soul and the Brah®.
Upanishads are also regarded as the source
of multiple streams of Indian Philosophy.
The spiritual acumen and enlightened vision
of the rishis pervades in the shlokas and
mantras of the Upanishads. Their message
is perennially inspiring and is as important
and relevant to mankind today, as it was
when first revealed in the Vedic Age.
Upanishads are eternal treatises of the
perceivable as well as the sublime domains
of knowledge, preeminent guidebooks for
the seekers of true light and unalloyed bliss,
and are scriptures of inclusive and integrative
teachings for the all-round growth of the
mundane as well as spiritual aspects of life.
Here is how Sri Aurobindo has summed up
the vision of Vedant:
“The rooted and fundamental
conception of Vedanta is that there exists
somewhere, could we find it, available to
experience or self – revelation, if denied to
intellectual research, a single truth
comprehensive and universal in the light of
which the whole of existence would stand
revealed and explained both in its nature and
its end. This universal existence, for all its
multitude of objects and its diversity of
forces, is one in substance and origin; and
there is an unknown quantity, X or Brahman
to which it can be reduced, for from that it
Akhand Jyoti July-Aug. 2004
started and in and by that it still exists. This
unknown quantity is called Brahman.”
The significance of the Upanishads
has become more pronounced today when
‘spirituality’ has been caged and constricted
in the narrow confines of philosophical
conceptualization of a few so-called
‘masters’ and misinterpretations of the many
ignoramuses, and materialism has engulfed
human psyche, throwing away all ennobling
moral, ethical and spiritual values. While the
sensual pleasure-driven consumerism and
blind race for power and pelf have brought
humanity to the verge of extinction in this
age of single-tracked ‘materialistic’
development, the schools of spirituality have
largely chosen to remain smug and silent in
their shells of theoretical idealism. This dual
attack of ignorance and escapism has put us
in a state of dilemma and intractable
complexities and tensions. The rarest
opportunity of being born as “humans” is
being wantonly wasted by us.
The Upanishads dignify human life
as the greatest boon of the Almighty. As
described here by the elevated sages (the
rishis) –– every soul in the subtle body, even
the angels eagerly await being born as
humans. No non-human life-form (yoni) can
ever attain the ultimate knowledge
(Brahmjó³na); it is only in the human life
that one gets this exceptional chance. That
is why these vedic scriptures repeatedly stress
upon us to make the best use of this unique
opportunity and give us clear guidelines to
11
 attain the supreme goal of life. They show
us the path of comprehensive and ever-
elevating progress, eminence and joy. Indeed
the quest of the jºva (individual self) for
consciousness-evolution gets a chance to be
fulfilled in human-form alone by sincerely
and single-mindedly following the teachings
of the Upanishads.
The Upanishads reveal that a human
being is potentially endowed with the
faculties of discerning intelligence, wisdom,
decision-making and creative talents which
provide him the freedom of action (karma)
and offer him the capability of becoming the
architect of his own destiny. Other forms of
life are referred in the Upanishads as “bhoga
yonis”. In these yonis, the creature simply
bears the (good or bad) fruits according to
the absolute law of karmas (i.e., as per the
accumulated rewards and/or penalties
associated with the virtuous and/or sinful
actions it performed whenever it was born
as a human being in some earlier birth). The
Upanishads define the other yonis as –
“J³yaswa Mriyaswa” (meaning – take birth
and die as per the destiny). Only the human
form is referred here as “bhoga as well as
karma yoni”, with emphasis on the latter in
terms of creating one’s destiny by the
freedom of action. The Upanishads remind
us of this fact again and again and enjoin–
“Manurbhav” (Awaken! Be a human!).
Being born in the gross form as a
human being is easy, rather a natural outcome
of our destined life form as per the stock of
our karmas in the specific segments of the
lifecycle of our individual self. But, living
up to its dignity by inculcating humanity and
transacting righteous actions is far more
difficult and challenging. It requires
continuous conscious refinement, zeal and
sincere endeavors towards overcoming our
12
own mental vices and debasing desires and
facing the illusions, attractions and threats
of external circumstances – adhering to the
righteous constraints of a duty-bound life as
a social being. The teachings of Upanishads
are there to guide, protect and safely take us
along the illumined path of consciousness-
evolution.
The Upanishads describe the
human body as “devapuri” and
“brahmpuri” (Abode of God) –– implying
that divinity indwells this life-form. A
human being needs to recognize this fact
and endeavor to attain the ultimate
fulfillment of the soul by conscious union
with the Supreme Self.
In order to explain the importance of
self-awakening and self-control in the above
regard, the Upnishads rhetorically compare
the human body (gross appearance of identity
of a human being) with a chariot of which
the soul is the true owner. The senses are its
horses, mind is the bridle (chain for rein) and
intellect is the charioteer. The two wheels of
this chariot are the physical and spiritual
spheres of life; their movements indicate
progress on both fronts. If we are aware and
alert about the real owner (our soul) and
thereby awaken our inner-self, then only the
charioteer (intellect) will be able to control
–by disciplining the mind and the senses –
the path of the chariot and drive it in the
righteous direction.
If we let the light of the soul shrouded
in the mist of ignorance and let our inner-
self remain dormant, then we will reach
nowhere and will remain entrapped in the
selfish impulses of the intellect, agile
attractions of the mind and unrestrained
desires of the senses. Because of their
extrovert tendencies the passions of the mind
and the senses continue to grow
Akhand Jyoti July-Aug. 2004
 exponentially thereby clouding the intellect.
As a result, unless we are awake and listen
to the voice of the soul, the chariot of our
life remains sunk in the mire of ambitions,
cravings, vices and sufferings.
It should be noted that Indian
Philosophy does not teach shunning the
simple pleasures and joys of life. Joy of the
senses and mind are natural and integral part
of the gross form of human life. However,
these should not be allowed to overshadow
the freedom of our true self; we should not
let our freedom of karma get enslaved by
sense indulgence. Today when the culture of
upbhoga (crass consumerism and sense
gratification) seems to have engulfed the
globe the following message of the
Upanishads stands as the sole savior. It says
– “Tena Tyaktena Bhuójºth³”; meaning:
righteously enjoy life through the exclusion
of desire. The immediate point we should
take note of here is that – a human being
should use the senses and mind as their
master and not as a slave.
Unlike other creatures in the animal
kingdom, man is driven by the mind (and
intellect). Without the bridle of mind the
charioteer (intellect) cannot govern the
horses (senses) pulling the chariot of life.
Thus the mind plays a pivotal role in shaping
the quality of a human life. The rishis of
Upanishads had an in-depth knowledge of
the human mind and of the multiple
dimensions of personality in the gross as well
as sublime domains of life. Their main
emphasis was that one’s efforts for progress
in life should be with full mental
concentration, sincerity and unflinching zeal,
like that of a focused arrow; the Upanishads
therefore tell us –– “Ïaravat Tanmayo
Bhavet”; meaning: attempt with full
engrossment and penetrate (achieve) the aim
like a perfect arrow. Doing things half-
heartedly or in a haphazard manner brings
nothing except failure, disgust, anger and
irritation in return, which blunt our talents
and frustrate all efforts towards progress of
our life.
The rishis had devised several
methods for checking and restraining the
boundless restlessness of mind. Regular
chanting of “Om” at a consistent pace with
as much engrossment of mind as possible
for a fixed and uninterrupted period of time
is described to be the most effective. The
sublime sound of “Om” eternally
reverberating in the cosmos is referred in
the Vedic scriptures as the representation
of “Brah®”; therefore “Om” appears as the
seed or the first syllable in all vedic
mantras. The Tattiriya Upanishad
mentions that every good work should be

Vishwavara was born in Maharshi Atri’s family-lineage. Because

of her vast studies and expertise in yoga this brilliant girl was conferred
with the title of “Brahmvadini”. She deeply expounded many hymns of
the Rig Veda and contributed in some commentaries of other scriptures.
Examples like hers should open the eyes of those who, under the
influence of the misconceptions of medieval times, oppose and decry
women’s rights and capabilities in learning or teaching of the Vedas.

Akhand Jyoti July-Aug. 2004 13

 initiated with the Oa®k³ra (chanting of Om)
to ensure success.
Sw³dhy³ya and Satsang are
described in the Upanishad as essential
components of the process of enlightening
the mind and intellect and elevation of the
quality of life. Sw³dhy³ya implies, self-study
and self-training through the teachings of
elevated souls. Satsang means the company
of spiritually awakened s³dhaks and saints
and great personalities; attending discourses
of and discussions with such great
personalities.
Tapa (penance and ascetic practices
for self-refinement) is another major
endeavor required for noble success in human
life. Be it the clarity and sharpness of
intellect, development of talents, enterprising
achievements, or actualization of spiritual
potentials, everything needs tapa of some
kind. Upanishads provide guidance in this
regard as well. Adoption of truth (satya) is
regarded as the highest kind of tapa;
“Satyena Jayate N³n—atama”; meaning:
(ultimately) Truth alone prevails and not
untruth. Recourse to falsehood, though it
might bring some short-term gain, eventually
leads to self-destruction. Truth shields us
against the devastating fire of the hell of evils
and guides us towards the heavenly realm of
peace, knowledge and unalloyed joy. Truth
liberates the mind from all sufferings and
illusions and opens the door to self-
realization.
The teachings of Upanishads strike
an unbiased balance between the mundane
and spiritual needs of life. Progress on the
materialistic, intellectual and spiritual fronts
of life goes hand-in-hand here in a mutually
supportive manner. The rishis of the
Upanishads and their eminent followers had
set ideal examples of this perfection in their
14
own lives. Janak was a king, a duty-bound
able administrator, yet he was a true sanyasi
(ascetic) in his attitude, actions and conduct.
Maharshi Yagyavalkya, for example, was a
great spiritual master of Brahmjó³na. He was
also the pioneering expert of the science of
yagya. He owned cows and other worldly
resources for the maintenance of his Ashram
and for social-welfare. Similar was the case
with other Vedic Rishis. Yet, in every respect,
the Upanishadic teaching – “M³ G—adha¡”
(Covet not others’ possessions; don’t possess
more of any worldly resources than are just
necessary for sustenance of life and
performance of personal duties) – was
earnestly followed by them. Even all the
treasure and might of the entire world cannot
offer lasting joy to anybody. A balance
between the mundane and spiritual needs has
to be struck. Single-track approach or excess
in either direction is harmful. A
comprehensive and sane approach is the best.
The Upanishads do not guide us to
renounce the worldly life or escape from our
familial and social responsibilities. Rather,
they inspire and direct us towards a healthy,
happy and dutiful long life. Their teachings
enjoin us to perform the karmas with a
feeling of “Idam Na Mam” (it is not mine);
all self-effort need to be aimed at the welfare
of the self as well as others, and should be
inspired by altruistic motives rather than by
desires for comfort and possession, or for
gratifications, egotistic passions and
impulses. These types of karmas naturally
liberate us from the thralldom of cravings,
tensions, fears and sufferings. Thus,
eventually we begin to enjoy immense inner
peace and bliss even while leading otherwise
ordinary looking lives.
But how to train ourselves for this
yoga of karmas? The Upanishads provide
Akhand Jyoti July-Aug. 2004
 practical tips and also elucidate deeper
aspects. Control over the senses and passions
is the essential discipline here; broadening
of attitude, inculcation of benevolence,
sympathy, compassion and selfless love help
us in the progress of Karma yoga sadhana.
Observance of simplicity in life style and
forgiveness and generosity also provide the
necessary impetus. One may proceed
gradually to inculcate and expand these
virtues. The tradition of alms, sharing food
with all those present around at the time of
meals, observance of fasting on specific days,
etc, are initial steps suggested by the vedic
scriptures as part of this training.
Recognizing the key role of the tongue in
communication and hence in one’s behavior
and interaction with others, the Upanishads
teach –– “Jivh³ Madhumattam³”; meaning:
the tongue (i.e., voice, the spoken word)
should be sweet like honey; such a voice can
turn foes into friends.
In their message of “Jivema Ïarada¡
Ïatam” the rishis make us aware of the
importance of healthy body and constructive
use of its faculties. Further, the rishis teach
us to concurrently aspire for cultivation of
divine virtues and spiritual knowledge along
with mundane progress. Every night before
sleep, we should have an honest review of
our activities of the day and analyze whether
or not we have made an ideal use of the day
as a spiritual being going through human
experience. Every day, every moment, we
should remember the Almighty God and
pray. Our ardent prayer should be:
Astom³sadgamaya Tamaso M³
jyotirgamay M—atyorm³am—atam
Gamay
—Brahdaranyaka Upnishad (1/3/28)
Oh Lord! Lead us: From falsehood to Truth
From darkness to Light From death to
Immortality
||Oa® ï³nti ï³nti ï³nti||

King Shatayudh was on his usual incognito round of his capital to

have a feel of the condition of people. He saw a very old man in a hut. He
was hardly able to hold his head straight. The king went in to meet this
elderly citizen. Among other things, he asked about the age of this man. The
old man replied – “five years only”. The king thought that he had not heard
the question correctly, repeated the question loudly and got the same reply.
Understanding his curiosity, the old man explained – “My Lord! All my life
was spent in senseless activities like that of an animal, confined to satisfaction
of selfish needs of my family and myself. It is only five years back that I got
the light of knowledge and understood the purpose of human life. Since
then, I am engaged in selfless altruistic actions and understanding of my
true self. This is what I regard the period of my life as a true human being”.

Akhand Jyoti July-Aug. 2004 15

 On the auspicious occasion of Guru Poornima (July 2, 2004)
MEETING A SATGURU : AN ACT OF DIVINE GRACE
Sages do not tire of singing the
importance of Satguru (an enlightened
spiritual teacher). Learned persons
emphasize the need of Satguru for spiritual
progress. Without this, the path towards self-
upliftment does not open up; s³dhan³ does
not proceed swiftly towards siddhi. In our
scriptures, mother, father and Guru have
been considered equivalent to God (Brahma,
Vishnu and Mahesh).
Real Satguru is, infact, our own
Indwelling Divinity- the individualized Self.
Continuous guidance for soul upliftment is
possible only when this Inner Divinity comes
to the fore of our consciousness. The Guru
can know only partially the inner state of the
disciple and hence his guidance too will be
limited to that extent. Then, no external Guru
can physically accompany the disciple all the
time; when the latter may be facing
innumerable problems at each and every step
and at each and every moment. So how such
problems may be solved? For this kind of
guidance, it is not possible to entirely depend
on any specific person, however enlightened
he or she may be. Ultimately it is the
awakened Divinity within, a s³dhak can turn
to for unerring guidance and help. The true
enlightened Guru is the one who puts the
disciple in living communion with the
Teacher within.
Guru Deeksh³ (initiation into
spiritual s³dhan³) is the firm resolve” Now
I will strictly follow the directions of the
soul”. A person who has taken such a vow
16
cannot deviate from the noble path of
righteousness even in the face of direst of
consequences. Here it will be apt to share
with our readers the definition and role of
the Guru as elucidated by Mahayogi Sri
Aurobindo in his masterly treatise -
“Synthesis of Yoga”:
“The supreme Guide and Teacher is
the inner Guide, the World – Teacher, jagad-
guru, secret within us. It is He who destroys
our darkness by the resplendent light of His
knowledge; that light becomes within us the
increasing glory of His own self-revelation.
He discloses progressively in us His own
nature of freedom, bliss, love, power,
immortal being. He sets above us His divine
example as our ideal and transforms the
lower existence into a reflection of that which
it contemplates. By the inpouring of His own
influence and presence into us; He enables
the individual being to attain, to identify with,
the universal and transcendent. Even then,
human nature calls for a human intermediary
so that he may feel the Divine indwelling
entirely close to his own humanity and
sensible in a human influence and example.
For this need the Hindu discipline provides
in the relation of the Guru and the disciple.
The (external) Teacher will follow as
far as he may the method of the Teacher
within us. He will lead the disciple through
the nature of the disciple. Teaching,
example, and influence – these are the three
instruments of the Guru. But the wise
Teacher will not seek to impose himself or
Akhand Jyoti July-Aug. 2004
 his opinions on the passive acceptance of the
receptive mind; he will throw in only what
is productive and sure as a seed, which will
grow under the divine fostering within. He
will seek to awaken much more than to
instruct; he will aim at the growth of the
faculties and the experiences by a natural
process and free expansion. He will give a
method as an aid, as an utilizable device, not
as an imperative formula or a fixed routine.
The example is more powerful than
the instruction; but it is neither the example
of the outward acts nor that of the personal
character, which is of most importance. These
have their place and their utility; but what
will most stimulate aspiration in others is the
central fact of the divine realization within
him governing his whole life and inner state
and all his activities. This is the universal and
essential element; the rest belongs to
individual person and circumstance. It is this
dynamic realization that the s³dhak must feel
and reproduce in himself according to his
own nature; he need not strive after an
imitation from outside which may well be
sterilizing rather than productive of right and
natural fruits.
Influence is more important than
example. Influence is not the outward
authority of the Teacher over his disciple,
but the power of his conduct, of his
presence, of the nearness of his soul to the
soul of another, infusing into it, even
though in silence, that which he himself is
and possesses. This is the supreme sign of
the Master. For the greatest Master is much
less a Teacher than a Presence pouring the
divine consciousness and its light, power,
purity and bliss into all who are receptive
around him.”
Therefore, in order to progress in
the spiritual S³dhan³, the assistance of an
Akhand Jyoti July-Aug. 2004
embodied Guru is very essential. It is the
combination of Ram and Laxman that
made possible the victory over Ravana.
The victory of Mahabharat war was made
possible by the pairing up of Krishna and
Arjun. However, diligent the student may
be, he cannot acquire higher education
without the assistance of a competent
teacher. In important disciplines like
engineering, medicine, architecture, etc,
students are not only given theoretical
lessons but they are also imparted practical
education. Without this they cannot
become experts in their disciplines.
Guru and the disciple together meet
the similar need. Mere whispering of the
mantra in the ear or telling the method of
some ritual does not serve any purpose. Guru
also has to instill adequate operational zeal
and energy into the disciple according to his
worthiness to enable him to climb the steep
path of spiritual s³dhan³. In order to climb
the height of mountains one has to take the
help of a stick. A support of the steps is
required to climb up the roof. The need of
external Guru arises to fulfill this very
purpose.
The life cycle of the foetus cannot
proceed without the mother keeping him in
her womb, without donating her blood and
flesh, and without feeding him with her milk
and nourishment. A child cannot earn food,
clothing etc. For this purpose loving care of
parents is necessary. A student can study but
he has to get the expenses for this from his
parents and the cooperation of a teacher in
learning. Without this, his education cannot
proceed by his lone efforts. Parents bring up
their children and when the latter themselves
grow up they in turn take the responsibility
of bringing up their own children. This
tradition goes on. The process of progress in
17
 the field of spirituality too follows the same
pattern. Guru transfers his wealth of Tapa to
his disciple. Later on the disciple too
continues the tradition by sharing his spiritual
attainments with his own deserving disciples.
Through following prescribed precepts of
religion and disciplines of Yoga, a person can
achieve the noble goal of life. In this neither
a Guru nor a disciple is needed. An able-
bodied person walking along a highway can
reach the decided destination by simply
observing the signposts and counting the
milestones. But if one desires to see the
wonderful places enroute and enjoy their
scenic beauty, then the help of a person who
is well acquainted with that region and who
himself has experienced such a joy will be
needed. If that opportunity is not made
available, then the journey will continue but
that will merely be an activity that is dry and
without the additional benefits. While
proceeding on the path of spiritual journey,
if one aspires to experience the joy of the
journey, and make it an enjoyable venture,
then the help of an expert guide becomes
essential. The Guru also fulfils this need.
A s³dhak desirous of safely moving
on this path has to search for an experienced
and true guide. But he has to be alert and
wise in this search. The world is full of cheats
and buffoons – masquerading as yogic adepts
and gurus. Credulous and over-sentimental
persons fall into the trap of such imposters
and land themselves in deep disappointment
and disillusion. A sincere seeker has to
cultivate wise discernment to distinguish
between the genuine and the counterfeit.
Getting refuge under the guidance of an
enlightened teacher on the path of s³dhan³
is a divine boon of invaluable significance
and a sure indication of reaching the goal.
Such adepts not only provide the guidance
18
for s³dhan³ but they also transfer the
requisite spiritual powers to the s³dhak to
enable him to fulfill the purpose of his life.
Description of such incidents of transfer of
spiritual power by the Guru to the ïiÌya
(disciple) through ïaktip³t is found in many
yogic texts. Therefore, there is a natural
curiosity to know the veracity or otherwise
of such a phenomenon. Here let us mention
two instances of recent past.
It has been mentioned in the book
titled “Vivekanand Sanchayan” that
Vivekanand vividly experienced the
transference of immense spiritual energy into
his being by his Divine Teacher, Paramhansa
Sri Ramakrishna. Vivekanand has himself
described this experience eloquently and it
is this supreme energy, which enabled him
to carry the message of his Master around
the world. Swami Yoganand has also
described in his book “Autobiography of a
Yogi” a number of such phenomena. There
are many other authentic recorded instances
of this nature in occult and mystic literature
of India and the world. Genuinely interested
readers are advised to study such works to
understand the process of this occult science.
There is no doubt about the truth of ïaktip³t
in the tradition of Guru- ïiÌya. With the help
and blessing of a Satguru coupled with his
own sincere s³dhan³ even an ordinary
looking person can reach the acme of mystic
experiences. The pages of ancient history are
full of such instances, but the present-day
self-appointed pseudo-gurus have made
ïaktip³t a cheap feat of jugglery and created
confusion about this occult phenomenon in
rational minds. Therefore, it is essential to
understand its true nature.
A person desirous of doing s³dhan³
has to choose a Guru. ‘Gu” means darkness
and ‘ru’ means light. The one who leads a
Akhand Jyoti July-Aug. 2004
 person from darkness into light is called
Guru. We have two Gurus. The real, eternal
Guru is everlastingly with us as our Soul. The
other one is that whom we have chosen in
the form of an enlightened person. Both of
them are essential. The human sight can see
only physical appearance. That is why it cannot
understand the subtle formless inner soul. The
adoption of a spiritually awakened person as
Guru is meant for this purpose. Thus the
awakening of the Inner Guru (Soul) is helped
by the external Guru. Through his teachings,
example and influence he imparts inspiration
to the disciple on the path of his spiritual quest.
The disciple receives the blessing and boons
of the Guru according to his inner faith and
worthiness. Every disciple gets in the
measure of his ïraddh³ (Faith). This is the
philosophy behind ïaktip³t. This is a process,
which requires time and effort and which is
completed by the dedicated s³dhan³ of
s³dhak under the guidance of a genuine
Guru. This is not a sudden process, which
gives instant miraculous results. Rather, it is
a long-term mode of s³dhan³ with the aid of
which the disciple develops his own dormant
powers and potentialities.
The boon of ïaktip³t is not accessible
to everyone. Only those seekers get this
precious gift who can tranquilly retain and
assimilate the descent of this immense occult
power. The glorious lives of Vivekanand and
Yoganand, after such a ïaktip³t by their
gurus, are eloquent examples of the radical
spiritual transformation. But such
transformations occur generally in the case
of chosen souls who come to earth with
specially assigned tasks. There is no
relevance of questions like what was realized
at the time of ïaktip³t or what visions were
revealed? What is significant is what was the
outcome of this massive transference of
spiritual force? It radically transforms the
recipient. But the latter has to be pure, strong
and worthy enough to receive, assimilate and
hold the energy so transferred and selflessly
and wisely utilize it for the noble purpose
for which it has been gifted to him.
***

The little pretty rose danced with joy, as the morning breeze
crossed it lovingly. The neighboring leafs of its plant were surprised at
its joy. Some of them even admonished the little rose saying – “Why
can’t you be serious and realize the danger in your life. Any moment,
someone will notice you, look at your smiling posture and pluck you
up. Your life will be finished. How can you be happy about such an
uncertain and tragic life?” The little rose replied with philosophical
calm– “Dear brothers, it is not the duration but the quality of life which
matters. For me, life means effortlessly spreading the fragrance of joy
and love. Even death invited by spreading this perfume of liveliness is
a symbol of immortal life for me”.

Akhand Jyoti July-Aug. 2004 19

 Vastu Shastra: An Established Science - IV
IDEAL POSITION OF KITCHEN IN YOUR HOUSE
This series on the teachings of Vastu
Shastra aims at introducing the readers to the
original texts and principles of the Vedic
Science of Architecture. Although “Vastu”
(original Vedic term v³stu) has become quite
a popular term among the masses these days,
it is more the apprehensions and illusions
rather than the facts of this occult science
that seem to have been spread. Afraid of the
‘hidden’ untoward effects of not having the
house built as per the principles of v³stu,
people anxiously search for the expert-help;
some even go in for hurried sell-off or
breaking of the house. The confusion
between blind faith and total disbelief has
been a breeding ground for opportunists. For
some it has become a tool for pretending
against failures; rather than lack of assiduity
and best efforts on their part, they blame
v³stu imperfections as the cause of their
failures. Many so-called experts have
mushroomed with the rising ‘business’ of
‘v³stu-guidance’; most of whom have
incomplete or only a superficial knowledge
of this ancient science.
Hope this series will acquaint the
readers with the fundamentals – that, v³stu
mainly pertains to enabling supportive effects
of geomagnetism and certain streams of
energies of Nature. Most importantly, let
them know that they don’t have to panic if
their existing houses do not conform to the
major guidelines of Vastu Shastra. Little
alterations or modifications will also suffice,
as guided, for instance, for the arrangements
20
of the specific rooms/corners of the house
from time to time in the light of the articles
in this series.
We had talked about the relative
positions and directions of the bedroom and
bathroom in the last issue. Here we discuss
about the most important entity in the house,
as identified in the Vastu Shastra, namely,
the kitchen. Be that a palatial mansion, a mud
hutment, or any type of house, kitchen
happens to be its pivotal place. It is referred
to as the treasure of the house in some
Chinese scriptures. This is the only
prominent place in every home, where the
agni tatva (one of the five basic elements –
the panca tatvas) plays a key role. As we all
know, the discovery of its gross physical
manifestation – the fire – is considered as
the foundation of modern civilization. In the
remote pre-historic times people used to
survive on raw (uncooked) meat, fruits and
vegetables; it is the boon of fire that enabled
cooking of our food and showered on us with
varieties of other comforts…. Agni tatva as
a source of energy, including vital energy –
the pr³ñ³gni, and mental strength and
radiance – the tejas, is also of great
significance in yogic practices and spiritual
s³dhan³.
The Vastu Shastra describes the
principle direction of natural energy field of
agni as –southeast (³gnyeya). The Fire-God
“Agnideva” is honored there as the divine
power that governs this direction and
associated Natural energy fields and sublime
Akhand Jyoti July-Aug. 2004
 forces. (The name “³gnyeya” of this direction
is indeed derived from “agni”). Therefore,
Vastu Shastra prescribes that the position and
design of the kitchen should be such that the
tools of producing heat and fire such as, gas-
stove, burner, electric heater, oven etc, be
placed in the southeast corner of the house.
Appropriate use of this direction is said to
build up a vibrant environment in the house
and enhances the vigor of its inhabitants.
As the sun is the natural source of
heat and energy in this world, it is referred
in the Vedic Scriptures as the shrine of
Agnideva. Performing yajóa (homa®, havan,
agnihotra) in the southeast direction while
facing the east is therefore considered as most
beneficial. It is supposed to bestow health,
happiness, prosperity and fame upon the
devotees. The “Agni Puran” describes these
aspects in detail. It advises to perform bali-
vaishva agnihotra2 every day in the southeast
direction. It states that – “The devotees, who
worship the Agnideva by bali-vishva
agnihotra or other kinds of homam every day,
are blessed with ojas (vigor), tejas
(brilliance) and varchas (inner power and
auspicious welfare).
If it is not feasible to perform homa®
or agnihotra every day, lighting a lamp in
the southeast corner every day will also be
beneficial as per the Shastric literature. Some
of the scriptures on Vastu further recommend
that for special auspicious effects, the fire in
the southeast corner of the kitchen should not
be extinguished completely. Such a thing
might have been possible in the ancient times
when people used firewood and dry cow
dung in kitchen stoves. It is certainly not
feasible in today’s circumstances. Instead,
continuous lighting of a tiny lamp of ghee or
oil should be tried. It is also said that the food
cooked in the southeast direction induces
liveliness, strength and charm in one’s
personality.
Food prepared in the kitchen is the
principal source of nourishment of our body,
which is made up of the gross manifestation
of the five basic elements (panca tatvas). The
health of our subtle-body depends upon the
subliminal properties of these tatvas present
in our food. As the energy fields and subtle
environment of the kitchen affect the quality
of food, they are given due importance in the
Vedic scriptures.
The scriptures on Vastu further stress
that the ³gyena (southeast) angle effectuates
optimal impact of natural energy fields
required for the food cooked inside the
kitchen. For instance, the 118th shloka of the
53 rd Chapter (entitled “Vastu Vidya”) of
Varahmihir’s “Vrahat Samhita” states – “The
best location for the place of worship/
devotion in the house is the northeast, that
for the kitchen is the southeast, for general

The measure of success in life does not depend upon

the gains and losses or victory and defeats. Rather, it is
decided in terms of how steadfast, sincere, prompt and
dedicated one has been in performance of his duties in
times of hardships and adversities.

Akhand Jyoti July-Aug. 2004 21

 storeroom is the southwest and for grocery
storage is the northwest corner (direction).”
Similarly, the shlokas no. 18-19 of the
th
106 Section (on “Nagaradik Vastu
Kathanam”) of the “Agni Puran” state –– the
strong room (safe for money and valuables)
of the house should be placed in the eastward
direction, cooking-room (kitchen) in the
southeast, bedroom in the south and major
tools storage in the southwest. The dining
room should lie towards the west, grocery
stockroom in the northwest, material
resources storing in the northward direction
and worship and devotion room in the
northeast. A house constructed according to
these Vastu Shastric designs is supposed to
bring good luck for the residents.
A visible advantage of having the
kitchen in the southeast direction is that it is
open to the positive effects of morning
sunrays and also gets fresh air most of the
time. Added benefits are available if the cook
faces the east while preparing the food. Not
only he or she would enjoy good health and
happy mood in general, but the food cooked
thereby would also be tasty and filled with
subtle vigorous effects. It is said that the
ancient experts of Vastu Shastra were able
to identify the direction in which the food
was prepared by simply tasting it! If the taste
and quality of cooking could so much depend
upon the position of the kitchen, the latter
could naturally have significant impact on
the health, mental development and hence the
overall progress and life-status of the people
who would eat the food everyday.
According to Chinese belief, the
overall wellbeing of the residents of a house
largely depends upon ––In which direction
in the house the kitchen is placed, in which
direction is the food cooked, etc. The ancient
science of Chinese architect (Feng Shui) also
22
lays maximum importance on proper
positioning and designing of the kitchen in
the plan of the house, as it directly affects
the health and moods of the people. As per
Feng Shui – the food cooked in the kitchen
is the key source of energy (to work) for the
inhabitants; it is therefore responsible (to a
great extent) for their efficiency and hence
for their prosperity and success.
The blueprint of the house, according
to Vastu Shastra, should be planned with
respect to the shape, size and location of the
plot. For example, the size of the corners in
a specific direction would obviously depend
upon whether the plot is rectangular, circular,
triangular or hexagonal etc? Which way and
how far is the nearest road or ground from it?
What is already there in the surroundings, etc?
While constructing a house, often
cost-effectiveness and maximum utilization
of the space seem to be the major criteria
these days. As a result, at times the
construction is unscientific and against Vastu
Shastra. For example, in some houses, the
kitchen faces the main entrance. The outer
door naturally needs to be kept open for cross
ventilation in such cases; the argument given
in favor of this arrangement, despite the
intrusion in privacy, is that –– the house is
better guarded because anyone in the kitchen
can keep guard on the main entrance as well
and the smell of food would not spread inside
the house, …, etc. But the fact is that apart
from being inconvenient such a construction
is quite against the Vastu principles and might
give rise to mutual conflicts, tensions and
despair among the family members. Such
houses are also said to be prone to cause
economic problems and diseases. Therefore,
as far as possible, the design of the house
should avoid positioning the kitchen in front
of the main entrance even while constructing
Akhand Jyoti July-Aug. 2004
 it in the southeast. If such an optimal structure
is not feasible because of the location of the
plot etc, then, according to the Vastu Shastra,
the kitchen should be made in the western
direction. Here again, the gas-stove, heater
etc, should be kept in the southeast corner of
the kitchen.
In the villages, people use firewood
and dry cow-dung as fuel in their kitchens.
Because of the availability of open space,
they don’t face any problem in shifting the
chulhas (usually made up of clay and cow-
dung) in the desired directions. The situation
is quite different in the towns and cities where
the kitchens in the flats are generally small.
Kerosene and gas-stoves are commonly used
in most houses and usually one L-shaped or
two parallel stone-platforms are constructed
in the kitchen. If one of the platforms is
attached to the wall in the west and the other
in the east, obviously, the best choice would
be to keep the stove(s) in the south east corner
of the latter. (The other platform could be
used for keeping utensils, drinking water
container etc). Similar arrangements could
be made with the construction of L-shaped
platforms.
If the above arrangements are not
possible, some alternatives could be chosen.
We shall discuss this, along with some Vastu
guidelines on internal utilities of the kitchen,
in the next article in this series.
Notes:
1. Panca Tatvas: The five basic elements
of the gross manifestation of Nature, namely,
prithvº –source of all material existence is
solid or semi-liquid and gel forms; jala –
source of material existence in liquid and
fluidic forms; v³y¿ – source of air and
gaseous states of matter; agni –source of fire
and all forms of energies and light; and ³k³ïa
– the subliminal etheric expansion and source
and foundational base of existence and
manifestation of mental and emotional
expressions.
2. Bali-vaishva agnihotra is a type of
agnihotra or small-scale yagya, in which five
offerings of ghee (clarified butter, preferably
prepared from cow’s milk) and cooked food
are sacrificed in the fire (lit on dry cow-dung
cake) along with chanting of special mantras,
before the people in the house eat.
(Series to be continued in the next issue)

The Pandavas went to the Gurukul of Dronacharya for education. All

the disciples were hard working and used to remember their lessons well.
Yudhishthir also was a good student but he somehow could not proceed
further for several days from one particular lesson. When questioned by the
Guru, he explained – “Honorable Master! I have got stuck in the first sen-
tence itself, viz., satyam vad (Speak the Truth). Ever since I have read
these words my mind is engrossed in thinking about their assimilation in
life. Until I inculcate this lesson in my character, in my life, it won’t be true
learning and I won’t be able to proceed to the next lesson”. These words
were indeed lived by him and made his life a glorious symbol of Truth.

Akhand Jyoti July-Aug. 2004 23

 IMPROVE YOUR SELF-CONFIDENCE
Ahmindro na par³ jigya id dhanam
Na mrityavai va tasthe kad³can
Somminm³ sunvanto y³cat³ vasu
Na me p¿rvah sakhye ri̳than
- Rigveda 10/485
“ I am Indra. I never face defeat.
Death cannot overpower me. Those desirous
of extracting somras should beseech me only.
Friendliness with me can never be
detrimental.”
One who wants to lead a fulfilling life
should try to develop self-confidence, which
is the only source of courage, success and
victory. Those possessing self-confidence are
capable of accomplishing anything.
Difficulties, obstacles and hurdles can neither
deter nor discourage them. On the contrary
their courage multiplies thousand-fold during
adverse circumstances. They always go on
marching ahead with a positive attitude of
achieving success. Circumstantial hindrances
may sometimes compel them to stop or to
retreat but they never get disheartened under
such situations. They take a pause and restart
their struggle with fresh agility and redoubled
courage.
A self-confident man never accepts
final failure and he never fails finally because
of his confident will power. He firmly
believes the grand truth of his identity as the
undecaying, immortal, pious, enlightened
and liberated soul. Being the child of the
Almighty Lord he concretely feels himself
to be the source of infinite powers. This very
specific faith endows him with success in
24
every noble endeavor. But this deep self-
confidence should not give way to self-
conceit. Both are entirely different. A self-
conceited man attributes his success to his
own mental and physical powers. Success
puffs him up with pride while failure throws
him into the dark dungeons of frustration.
When an egotist person gets success,
applause and honors he starts treating others
with disdain. On the contrary, depression
caused by failure starts pushing him towards
cowardly suicidal tendencies.
Genuinely self-confident persons
treat their achievements as godly gifts. They
try their best to utilize their talents, prosperity
and powers to relieve suffering pain and
distress of the needy and the helpless. Their
struggle for success becomes a process to
cultivate and promote virtues while failures
help them to identify their own deficiencies.
They do not have a tendency to grab success,
credit and fame by fair means or foul. All
these automatically come to them because
of their virtuous qualities and attributes.
How to develop self-confidence? The
truth is that we go on molding ourselves
according to our own perceptions. A man
who thinks himself dust is definitely trampled
upon. Everybody walks over dust but none
moves over glowing coal. The persons who
think themselves capable of doing the hardest
of jobs and believe in their own capabilities
create favorable circumstances all around
them. The moment we firmly resolve to do a
job, it is already half done; while habitually
Akhand Jyoti July-Aug. 2004
 indolent people go on building castles in the
air like a proverbial fool. Self-confident
persons always ultimately achieve their
goals.
Potential of a huge tree is always
inherent in a small seed. This seed, when
sown in fertile soil and is nurtured with
proper manure and water sprouts up into a
large shady tree. Similarly all possibilities lie
dormant within us like seeds, which can be
activated into sprouting with the water of
discrimination and manure of virtuous
thoughts. If we are able to touch and tap the
unimaginable powers and capacities lying
dormant within us we can very easily achieve
the highest peaks of greatness.
While addressing a meeting of
volunteers, Yugrishi reverend Gurudev
outlined some specific guidelines for
developing self-confidence. Practicing these
guidelines in life anyone can achieve grand
self-confidence. They are:
1. A firm belief and deep faith that we
are immortal souls inseparable from the
Supreme Spirit
2. A belief that we dormantly contain
all attributes of God – we have just to awaken
them from dormancy into activation.
3. We are capable of executing the
toughest of jobs provided it is in tune with
the innate attributes and qualities of our soul
and the Supreme Soul, because a self-
confident person cannot do anything ignoble
under any circumstances.
This world is neither false nor an illusion to be
discarded. It is a grand multifaceted manifestation of God.
No living being could reach the goal of life by running away
from his share of duties here.
Akhand Jyoti July-Aug. 2004
4. Even the hardest of situations of life
are just a challenge and never a misfortune.
Our courage should be resolutely awakened
to meet the challenge.
5. Whatever we term as distress or
difficulty is actually a means provided by
God to awaken our will power and dormant
capacities.
6. A truly self-confident man has three
intrinsic qualities: determination, courage
and a positive attitude of ultimate success.
For him moments of struggle are welcome
challenges, which develop his will power and
strengthen his talents.
As regards obstructions in the path of
awakening self-confidence Gurudev
indicated the following factors:
1. Habit of worrying. Those who always
worry can never be self-confident.
2. Envious nature. In fact one feels envy
only when he considers himself inferior to
others, while all of us being children of God
are uniquely equal.
3. Doubts and suspicions do not let us
concentrate and rely on us.
4. Those who suffer from fear of
uncertainties and apprehensions always lack
self-confidence.
Get rid of these negative and
enervating tendencies and inculcate the
qualities of self-confidence and self-esteem.
***
25
 WORDS OF PEACE PILGRIM

Peace Pilgrim (1908-1981) was one of the truly enlightened personages

of the twentieth century. From 1953 to 1981 she walked more than 25,000 miles
spreading her message of peace along the highway and byways of North America.
Her Pilgrimage took her to all 50 states of USA, the provinces of Canada and
Mexico.

1. “Truth is the pearl without price. One
cannot obtain truth by buying it – all you can
do is to strive for spiritual truth and when
one is ready, it will be given freely. Nor
should spiritual truth be sold, lest the seller
be injured spiritually. You lose any spiritual
contact the moment you commercialize it.
Those who have the truth would not be
packaging and selling it, so anyone who is
selling it, really does not possess it.”
2. “Ultimate peace begins within; when we
find peace within there will be no more
conflict, no more occasion for war. If this is
the peace you seek, purify your body by
sensible living habits, purify your mind by
expelling all negative thoughts, purify your
motives by casting out any ideas of greed or
self-striving and by seeking to serve your
fellow human beings, purify your desires by
eliminating all wishes for material
possessions or self-glorification and by
desiring to know and do God’s will for you.
Inspire others to do likewise.
3. “The spiritual life is the real life; all else
is illusion and deception. Only those who are
attached to God alone are truly free. Only
those who live up to the highest light live in
harmony. All who act upon their highest
motivations become a power for good. It is
not important that others be noticeably
affected; results should never be sought or
desired. Know that every right thing you do-
every good word you say – every positive
thought you think – has good effect.”
4. “There is a magic formula for resolving
conflicts. It is this: Have as your objective
the resolving of the conflict, not the gaining
of advantage. There is a magic formula for
avoiding conflicts. It is this; Be concerned
that you do not offend, not that you are not
offended.”
5. “Never underestimate the power of a
loosely knit group working for a good cause.
All of us who work for peace together, all of
us who pray for peace together, are a small
minority, but a powerful spiritual fellowship.
Our power is beyond our numbers.”
6. “You have much more power when you
are working for the right thing than when you
are working against the wrong thing. And,
of course, if the right thing is established
wrong things will fade away of their own
accord. Grass-roots peace work is vitally
important. All who work for peace belong to

26 Akhand Jyoti July-Aug. 2004

 a special peace fellowship – whether we work
together or apart.”
7. “Know that you are God’s beautiful child,
always in God’s hands. Accept God… accept
God’s protection… there is really no problem
to fear. Know that you are not the clay
garment. Know that you are not the self-
centred nature, which governs your life
needlessly. Know that you are the God-
centred nature, the kingdom of God within.
The indwelling Divinity. Eternal and
indestructible. Identify with the real you.”
8. “The path of a seeker is full of pitfalls and
temptations, and the seeker must walk it
alone with God. I would recommend that you
keep your feet on the ground and your
thoughts at lofty heights, so that you may
attract only good. Concentrate on giving so
that you may open yourself to receiving;
concentrate on living according to the light
you have so that you may open yourself to
more light; get as much light as possible
through the inner way”.
9. “Live this day! Yesterday is but a dream
and tomorrow is only a vision, but today well-
lived makes every tomorrow a vision of hope.
Never agonize over the past or worry over
the future. Live this day and live it well”.
10. “Death is a beautiful liberation into
a freer life. The limiting clay garment, the
body, is put aside. The self-centered nature
goes with you to learn and grow on the
disembodied side of life, and then returns
here into a suitable clay garment and suitable
circumstances to learn the lessons we need
to learn. Could we but see a bit deeper into
life, we would grieve at birth and rejoice at
death. If we but knew how short is the earth
life in comparison with the whole, we would
be less troubled with the difficulties of the
earth life than we are troubled now with the
difficulties of one of our days.”
11. “To attain inner peace you must
actually give your life, not just your
possessions. When you at last give your life
– bringing into alignment your beliefs and
the way you live –then, and then, alone can
you begin to find inner peace”.
12. “There is no greater block to world
peace or inner peace than fear. What we fear
we tend to develop an unreasoning hatred for,
so we come to hate and fear. This not only
injures us psychologically and aggravates
world tension, but through such negative
concentration we tend to attract the thing we
fear. If we fear nothing and radiate love, we
can expect good things to come. How much
this world needs the message and examples
of love and of faith!”
This is the way of peace.Overcome evil
with Good, falsehood with Truth, and hatred
with Love.
(With grateful acknowledgements to
FRIENDS OF PEACE PILGRIM)
***

Spirituality does not mean being engaged all the time in

God’s worship, yoga-meditation and s³dhan³ for salvation of
one’s own self. Spirituality, in the truest sense, is virtuous
development of the self and altruistic use of one’s own qualities,
potentials and resources for the welfare of the world.
Akhand Jyoti July-Aug. 2004 27
 THE SUBTLE DETERMINATORS OF
HUMAN PERSONALITY
The dominant influences in the
formation of human personality are generally
believed to be environment and enterprise.
But this belief holds true only to a certain
extent. It is a matter of common observation
that children born and brought up in similar
circumstances develop major mental and
emotional differences later. This is primarily
on account of the basic life-elements, which
go to make the person of an offspring.
These subtle influences come down
over many previous generations from both
paternal and maternal sides. They combine
to maintain the continuity of hereditary
characteristics and also mutate in a strange
way to spawn entirely new traits and
identities, thereby taking evolution forward.
Scientists have been able to uncover
the fundamental basis of life of not only
human beings but of all the life forms
belonging to animal and plant worlds. Since
the second half of the 20th century, a great
amount of research has been made in this
direction and almost daily new findings are
published. This rapid and profuse work is
propelled by advances in electron
microscopy and cybernetics in which
information from different fields are collated
and integrated into a composite whole.
All living organisms from the
simplest amoeba to the most complex human
body have been formed by the same life-
chemical, the DNA or deoxyribonucleic acid.
The DNA contains in chemically coded form
- the blueprint of life, i.e., all the information
28
needed to build, control and maintain a living
organism. The DNA has extremely tiny
spring-like structures, which can be seen
through an electron microscope. The defined
stretch of DNA is called genes. The genes
have memory banks and they continually
feed the body cells with instructions about
the formation and functioning of body
organs. This way co-ordination among the
billions of body cells is achieved.
DNA is found in every living
organism except in human RBC and certain
types of viruses. An adult human body has
600 billion “energy packets” of DNA. In
shape and chemical composition, all of these
are similar whether in humans or animals or
even in grass blades. The key to all of life’s
diversity is hidden in DNA. The particular
order of its constituent bases determines
whether an organism is a human or a bird,
fish, insect or vegetable. An Indian-American
scientist Dr. Hargovind Khurana made path-
breaking discoveries about the structure of
RNA (ribonucleic acid) and was awarded the
Nobel Prize in 1968.
According to scientists, DNA
controls and balances biochemical
parameters and BMR (Basic Metabolic
Rate). Sitting in the nucleus of the cell it
keeps on issuing signals and commands
about the pre-ordained physical, functional
and behavioral traits. All of body’s organs -
heart, lungs, kidneys, intestines, skin, eyes,
ears, nose etc. take shape in accordance with
these directions. Different functions like
Akhand Jyoti July-Aug. 2004
 digestion; heart beating and even thoughts
and emotions depend on these signals. This
process starts in the embryo and goes on till
death.
The structure of DNA molecule was
first unravelled by Dr. James Watson and Dr.
Francis Crick in 1953. It is made up of a
double helix of two chains coiled around each
other like a spiral tape. Arranged lengthwise,
this tape will measure about five feet. The
number of cells in a young person may reach
up to 600 billion. The combined length of
the DNA molecules of all the cells will form
a tape long enough to measure the whole
universe. A cell biologist of Chicago
University, Dr. George Beedal, explains that
the DNA molecule is so lengthy because it
has to encapsulate coded information about
an entire life span. The DNA molecule
consists of three main chemical substances-
sugar, phosphate and nitrogen compounds.
Each of the two chains is made up of
alternating pentose sugar (deoxyribose) and
phosphate groups with nitrogen compounds
linking the two strands like the rungs of a
twisted ladder. Scientists believe that all the
mysteries of life are hidden in these nitrogen
compounds and to understand their
mysterious signals massive research efforts
are going on.
In the beginning of the 20th century,
an American scientist Dr. Sutton told the
world about chromosomes. These are thread-
like bodies existing in pairs inside the nucleus
of every cell of a living organism.
Chromosome number is characteristic of a
species. Humans have 46 chromosomes; half
of which come from the father and half from
the mother. Out of these 23 pairs, 22 are
matched pairs, called autosomes. The 23rd
pair is sex chromosome. This pair determines
the sex of a baby. In male, the pair is ‘XY’
Akhand Jyoti July-Aug. 2004
and in female, it is ‘XX’. Every cell of our
body has the same number of chromosomes
except the reproductive cells (gamets; egg
or sperm), which have exactly half the
number. A new life is formed by the fusion
of two gamets. Chromosome is made up of
50-60% protein, 25-48% DNA and the rest
of RNA. Each chromosome has one very
large strand of DNA, which is coiled and
folded to produce a compact body. Tiny
particles of nucleo-protein, called genes,
exist in the chromosome in the manner of
knots tied at regular intervals on a length of
thread.
Genes are the basis of physical and
functional units of heredity. They first reach
the zygote, which is formed as a result of
male and female gamet union. From there,
through cell division, they spread to every
cell and control basic cellular operations.
According to scientists every gene is located
at a specific place in the DNA which is called
‘locus’ and the sequence of these locations
is extremely important as it determines all
of an organism’s characteristics. From its
location, the gene transmits genetic
information to the RNA molecule. RNA, in
turn, goes to the cell cytoplasm and
synthesizes proteins so that different agencies
and chemicals concerned with body
formation may be accurately instructed about
their duties and functions.
Genes are responsible for
preservation and continuity of hereditary
traits. Heredity means transmission of
physical and mental-emotional
characteristics- visible or invisible – from one
generation to another. This generational
continuum constitutes the basis of the
evolutionary progress of life. Although
offspring exhibits visible likeness to their
parents, they are also different in many ways.
29
 These differences called “variance” in
scientific terms may exist between two
children of the same parentage, or among
different members of the same family, or
among different animals of the same species.
The science, which studies the underlying
factors behind such similarities and
dissimilarities, as also the behavioral traits
and physical features of the offspring and the
mechanism of their transmission from
parents to the next generation is called
“genetics”. Genetics, however, is not
concerned with those changes that occur on
account of environment, nurturing,
experience and training.
Genetics, or the science of heredity
is a branch of biology. Its sub-branch is
“eugenics” which deals with race
improvement. This science is under serious
scrutiny as a new tool of great promise in
the progress of human evolution and
civilization.
The ancestors of modern man were
comparatively superior in terms of physical
and intellectual abilities as well as longevity.
Serious efforts are underway to make up this
shortfall in modern man and raise him to his
ancestors’ measure. Through genetic
engineering and manipulation of DNA,
harmful and disease causing genes are sought
to be replaced by beneficial genes. The
ongoing researches in this direction hold the
promise that some day desired changes
would be carried out in the structure of this
most subtle and ubiquitous basic element of
life and such human beings could be
produced who are more strong, more talented
and more long-living than their ancestors. Dr.
Watson and Dr. Crick had this unbounded
potentiality in mind when on the occasion of
receiving the Nobel Prize in 1962 they said,
“The key is in hand, but not the operator.
Hopefully, we would find that too some day.
Then man who is today a puppet in the hands
of nature would make the latter dance to his
tunes.”
***

Man continued to live ever more dissatisfied, desperate

and worried. Once again he went to God and prayed for
succor. This time God bestowed a conditional support: Only
those who practice self-restraint and selflessly endeavor to
make the world a better place for others as well, will be
blessed by divine grace. Those who fulfill this condition to
some extent, proportionately receive joy and peace. They
are indeed unfortunate who ignore the message of God
and fritter away the invaluable assets of life chasing insane
passions, which lead to tensions, sorrows and innumerable
self-made miseries.

30 Akhand Jyoti July-Aug. 2004

 Health Tips:
YOUR HEALTH: GUIDELINES FROM AYURVEDA –VII
In the preceding three issues we have
been discussing the role of food in the
maintenance of good health as prescribed in
Ayurveda. Now we proceed further with other
phases of the daily routine. In particular, in
the present article we shall focus upon – what
should be the ideal routine since evening till
early morning (called r³trichary³).
The following shlokas provide
guidelines on the major aspects and activities
pertaining to the r³trichary³ – including late
evening routine, going to bed, sleep, dream,
disciplines of chastity, etc.
Et³ni Pancakarm³ñi Sandhy³y³® Varjayed
Budha¡ |
Âh³ra® Maithun³® Nidr³® Samp³Úham
Gatimdhwani ||
Bhojan³ój³yate Vyardhirmaithun³dgarbhavaik—
ati¡,
Nidr³y³ Ni¡swat³ P³Úh³yurh³nirgaterbhayam |
PradoÌa Païcimau Y³mau Ved³bhy³sena
Taunayet ||
Prahardwaya® Shay³no Brahmbh¿y³ya Kalpate |
Ratrau Ca Bhojana®
Kury³tprathamaprahar³ntare|
Kincid¿na® Samaïnºy³d Durjara® Tatra
Varjayet ||
Meaning: Wise men and women avoid the
following five activities during the first of
the four phases of night–– eating, sleeping,
general reading or studying, sexual activities,
and roving away from the house. Eating in
this phase causes health disorders or diseases,
sleep makes one dull and eventually leads to
failure or poverty, conceiving in this period
results in defective foetus, general reading
Akhand Jyoti July-Aug. 2004
(or studying) reduces vitality (due to
unnatural mental fatigue along with other
factors), roving around in the dark is risky
and it also disturbs one’s disciplined
schedule. As far as possible, one should have
dinner before sunset or early in the first phase
of r³trichary³ (The period, say about an hour
after sunset to and hour before sunrise is
called r³tri, which is divided into four phases
of equal duration). The food should be light
and easily digestible; the quantity eaten
should be less than what one eats in the
morning/afternoon. One should sleep in a
relaxed state of mind and body during the
second and the third phases of r³trichary³.
The first phase of r³trichary³ since evening
should be used for prayers and study of or
contemplating on vedic literature, spiritual
books etc. The last phase (i.e. the period
about 2-3 hours before sunrise till about an
hour after) should also be used for this
purpose along with worship, meditation and
yoga.
The guidelines given by the rishis in
the above shlokas are scientific from the
viewpoint of mental and physical health. For
example, taking light dinner before sunset or
in the first phase of night is found to be ideal
for healthy metabolism. It gives sufficient
time to the GI tract to distribute the processed
food in the various organs of the body.
Jainism prescribes the discipline of not eating
anything after sunset. Unfortunately the
routine adopted by most of us in modern
times is unscientific with respect to our
31
 natural metabolic system. We sleep late after
watching television till 11 or 12 in the night;
eat whatever we like as and when we feel
like…. Get up late; often take breakfast at
the time, which according to Ayurveda, is
supposed to be the time for lunch. The result
is obvious. We hardly enjoy good health and
vitality, which nature wants to endow us with.
As we had discussed earlier in this
series, the sandhik³las (junctions between
evening and night and that between night and
morning, say around sunset and sunrise time)
are crucial for physical, mental as well as
spiritual health. Eating or sleeping at these
time periods is strictly prohibited in our
scriptures. The rishis, the scientist-sages of
yore had advised specific s³dhan³ practices
and prayer-meditations during these
junctures. The linkage between solar
radiations and our biological clocks has also
been found to be very distinct during these
periods of time in some modern laboratory
experiments. Even if we could sit calmly and
do a deep breathing pr³n³y³ma exercise
during these time intervals, our physical
fatigue and mental stress and tensions would
disappear. Practicing meditation (especially
on the soothing brilliance of the rising or
setting sun) at these junctures bestows added
advantage of gradual sharpening of intellect
and also deepening of spiritual aspirations.
Sound, dreamless sleep for six hours
during the second and third phases of night
is sufficient for relaxing, and rejuvenating our
mind-body system. Few hours of yoganidr³
are found to have marvelous effects. It is a
pity that we have chosen the other extreme.
What we watch on the television in the name
of entertainment or ‘enjoy’ through other
audio-visual mediums these days is saturated
with obscenity and violence, which
perversely affect our mind and emotions.
32
Yognidr³ is impossible in such
circumstances. In fact many of us hardly
get sound sleep because of the wrong
r³trichary³ we have adopted. No doubt, we
should have some time for healthy
entertainment but it should be chosen
wisely and discriminately.
Ayurvedic experts always advise that there
should be a minimum of three hours’ gap
between the dinner time and the time to go
to bed. One must drink substantial amount
of water after one hour’s interval during
this period. This helps proper digestion of
the meal, good sleep at night and natural
cleansing of the bowls after getting up in
the morning. Consuming hot drinks
(including tea or coffee), especially in the
evening or night, is harmful to health, as it
disturbs sleep and eventually the mental
and bodily health. One does not feel fresh
in the morning if one has not slept well in
the night. Morning-fatigue, drowsiness and
general dullness upset one’s work
efficiency.
The savants of Ayurveda advise that
one should wash the feet (using cold water
in summer and warm in the winter) before
going to bed. Those still having problems
with sleep should massage the soles with
ghee (clarified butter) prepared from cow’s
milk or with mustered or other prescribed
herbal oil. This also minimizes the chances
of catching cold or cough.
Maharshi Vedvyas writes in the
Mahabharata ––
Nakta®acary³m Diw³swapnam³lasya®
Paiïuna®madama |
Atiyogamayoga®ca Ïreyasoarthº Parityajet ||
Meaning: One who cares for his wellbeing
should avoid ––keeping awake at night,
sleeping in daytime, lethargy, intoxication,
habits of criticizing or complaining about
Akhand Jyoti July-Aug. 2004
 others, extremities in eating and other
activities.
What is sleep? “Yogasutra” gives
its precise definition as – “Abh³va
Pratyay³valamban³ Vratti Nidr³” – the
state of mind in which its (extrovert)
tendency to experience the gross material
existence disappears. Acharya Charak
regards sleep as one of the three essential
prerequisites for the health of physical
body –– ‘Traya Upasta®bh³ Ity³h³ra¡
Swapnau Brahmcharyamiti’.– Proper food
(and eating habits), good sleep and
continence. We observe none of these three
and so it is natural that we largely remain
deprived of good health, vital energy and
vigor.
The number of patients suffering
from acute insomnia is in crores today; much
larger is the number of those who somehow
sleep with the help of tranquilizers. Many
more have troubles of not getting good, sound
sleep. Starting with general dullness and
drowsiness, the disorders of sleep often result
in varieties of other mental or physical
ailments. Ayurvedic scriptures have given
significant importance to good sleep at proper
times in the night and have affirmed it as a
sign and source of healthy life. “Kavya
Mimansa” quotes –– Samyak Sw³po
VapuÌa¡ Param³rogy³ya | Here ‘Samyak
Sw³pa¡’ implies sound sleep (without any
dreams) at right times for proper duration.
‘Param³rogy³ya’ implies –– that which
ensures a state of enduring good health and
immunity against disease. The poet further
states the same in other words as –
‘Ardharogahari Nidr³’ (Good sleep does at
least half the remedial work of natural
recovery from sickness).
While talking of sleep, Ayurvedic
scriptures further provide some practical
guidelines. For instance, putting anjan
(collyrium or lamp-black eye-lotion prepared
from ghee of cow’s milk or specific herbal
oil) in the eyes before going to bed is said to
induce soothing effects on the eyes.
Eyes are sensors and processors of
light and related functions and hence
regarded as functionally constituted of the
agni tatva (one of the five basic elements)
and are thus prone to diseases caused by
kapha doÌa (one of the three tridoÌas
described in Ayurveda). As the latter is
supposed to mainly manifest as ïleÌma
(origin of phlegm, which grows with chill,
moisture and impurities, on the base of jala
tatva), it is advisable to protect the eyes from

The process of germination of a seed and its growth into a tree is

spread over a process a time. They hope in vain who have no patience and
want to have the results of their good deeds at the earliest. Those unaware
of the law of karma and its process of fructifying at the right moment, often
fall in despair falsely thinking that sinners get away without any punishment
while the simple and even saintly persons are denied. But they are not right.
Every deed, every action has its corresponding consequence when its time
is ripe. The wise and farsighted never lose patience and continue performing
their duties with faith and hope.

Akhand Jyoti July-Aug. 2004 33

 it. The substances like anjan are supposed
to be suppressors of the kapha doÌa in the
eyes and are therefore considered efficacious
in protecting the natural health (and radiance)
of the eyes and as inducers of sound sleep.
Surama, which seems to have been
popularized in the Middle East and India by
the Greeks, is also a type of anjan. Putting
few drops of rosewater in the eyes also cleans
the eyes and gives a soothing sensation and
helps in inducing good sleep. Ayurveda
mentions of applying pure honey on the pores
(inner edges) of eyes; it gives burning
sensations initially, but it is supposed to be a
natural preventive medicine against cataract.
However it should be used only upon
(Ayurvedic) doctor’s advice, after ensuring
the purity of honey.
Ayurvedic scriptures describe several
methods of preparing anjans for specific
purposes. The most common and suitable for
most of us is the following. Lit a lamp of
pure caster-oil using a clean cotton wick to
get consistent yellow flame. Collect the
lamp-black by keeping a clean pot of bronze
on the tip of the burning flame while taking
care that the flame should remain yellow. Mix
ghee of cow’s milk in appropriate proportion
and small quantity of good quality, finely
powdered camphor in the lampblack. The
anjan is ready to be used as an eye-lotion. In
view of the sensitivity of the eyes, it is
recommended that one prepares it in the
presence of an expert. Quality of the
collyrium or lamp-black should also be
tested. It should not be used for more than
six months. Needless to say that extra care
should be taken for the hygiene of fingers
while using them to apply this eye-lotion
inside the eyes.
As most of us are aware, we must
clean the eyes (before putting the anjan or
even otherwise) and teeth before going to
bed. As we had discussed in one of the
earlier articles on morning routine,
Ayurveda advises the use of natural herbs
(especially neem-dataun) for cleansing the
teeth.
These are some simple but excellent tips
for natural protection of our health. We
shall highlight some more points
concerning r³tricharya in the next issue.
(To be continued in the next issue)

When Christ was in the town of Caper, he chose to live with the
downtrodden, illiterate people in the backward area there; many
criminals and persons of perverted nature also lived there. The elite of
the town went to pay him obeisance and requested him to come and
stay at a neater locality inhabited by civilized and cultured people.
Jesus asked them in reply – “Does a doctor on duty go to see the
sick or the healthy persons? The Son of God has come on the earth to
serve those in pain, to show light to those who are in the dark, to help
the fallen ones to rise. So he has to live with the lowest and the lost.”

34 Akhand Jyoti July-Aug. 2004

 THE MESSAGE OF THE HIMALAYAS
Dr. Paul Brunton (1898-1981) was one of the twentieth century’s greatest
explorer of spiritual traditions of the East. Here, we are happily sharing with our
readers, with a sense of deep gratitude and reverence for this sincere seeker of truth,
the tribute that he has paid to Devatma Himalaya at the end of his sojourn for a few
months in the stillness and solitude of Uttarakahnd in 1935 at the instance of his
Divine Teaches, Ramana Maharishi.
(Source: ‘A HERMIT IN THE HIMALAYAS’ with grateful acknowledgements to Shubha
Publications, Delhi)
- Editor

I have packed my bags and turned my
eyes southward and prepared to leave this
world of mellow skies and mantled ridges,
to set forth once more, a homeless, wanderer.
For the season will change, the cold increase
daily, and a white rampart of snow will heap
itself seven feet high all round my house and
all but bury its exits and entrances during the
late autumn and winter months. The white
flakes will fall thickly upon this familiar
scene before long and make the paths
impassable. This little kingdom Tehri will
hibernate in isolated grandeur and the
Himalayan heights will once more be cut off
from human access until the recurrence of
spring.
It pains me to remember that I shall
soon have to walk into the society of noisy,
fidgety, superficial men, whose voices will
buzz like flies and be as meaningless to me.
How shall I endure the constant cackle of
the towns, the endless unnecessary talk? The
silence of these mountains seems to have
entered my bones: some effort will be
required to break it once more. Alas! It must
be done. The Overself’s eloquent silence
must yield to the intellect’s babble. But I shall
always be able to turn towards the memory
of my Himalayan sojourn, which is
ineffaceable, and to its divine fruit, which is
ineffable. No journey is so profitable as when
it is undertaken to find the place or the man
who can yield us Truth.
The chronicle will be incomplete if I
did not sum up somehow the message of
Nature, which I learned in the mountains, and
the message of Himalayas’ stillness to
distracted mankind. So I add these few lines
in the hope that the power of words may
convey some hints of the Wordless Power,
which was and is for me the supreme
atmosphere of the Himalayas.
Destiny, I know, sent me across the ocean to
my Master; he silently sent me into the
solitude of the Himalayas: and the Himalayas
now send me back to the turmoil of the larger
world I had forsaken. The circle is now
complete. These three turning points make
the perfect triangle. A long time must pass
before I disappear into external retreat again;
before I forsake humanity and abandon the
claims of social existence.
And when the day comes for me to
prepare to begin a longer journey than that

Akhand Jyoti July-Aug. 2004 35

 from Himalayas I shall be ready. I know that
the stillness here found will pass with me into
the world of death and be-friend me in a
region where riches must fail.
Put into a small packet, the ultimate
message of Himalayas is SILENCE, that
silence which carries the breath of God in its
hush. In that Silence mankind may find its
proof of the existence of God, of the reality
of a universal Power behind Nature, which
is ever-present and ever working. To me life
shall ever after be bigger and nobler because
I have lived here.
I think the final news which I shall
bring away from these peaks is also
extremely ancient – that of God’s reality.
The higher Power is no mere article of
belief to me, but a verity – authentic,
undeniable and supreme, even though It be
so hidden.
I think too that I have learned that
the highest wisdom is to find and then
surrender to this power. But to discover It
we need to go into the Silence every day
for a little while, retiring from the outer
world to enter the inner world wherein It
abides.
God will not lower his mode of
speech in order that unfamiliar mortals may
comprehend. We must learn His language or
go without His message. His language is
nothing else than this stillness. And He is no
more distant from us than our own selves.
The corollary of this is that man need
never mourn his possible extinction. The
hope of immortality is the herald of its
realization. In his profoundest moments he
may feel and experience its truth. Although
this thought has been uttered and echoed even
by impercipient persons to the point of
No power, no wealth, no other resources of the world could solve our problems if we neglect the still small voice of our own soul.
36
platitudinous boredom; it happens to be true.
Man’s body will pass as certainly as those
pale mists, which glitter, on the somber peaks
before me, but he shall keep the integrity of
his own self, for it is divine.
I know this, not because some bible
or clergyman has told me so, but because I
have entered the Silence. When I sat in my
mountain sanctuary, I felt myself being lifted
at times out of my body and floating gently
upwards into the air. I could see all the
landscape around, all the familiar sights and
scenes of forest, ridge ravine and snowy
summit. I was not asleep and I was not
dreaming, yet once, when a servant came to
call me I was unable to move hand or limb
although I heard him. I was incapable of
speaking or moving, yet I was still alive. This
convinced me that I shall survive more than
a thousand arguments, for it showed one how
it is possible for the mind, the inner man, to
move in and out of the flesh at birth, sleep
and death.
The Divine Power has not deserted
its creation, the universe. It is ever silently
working. Let us remember and re-remember
that in these dark hours of world turmoil.
Whatever happens to-day I am convinced
that the onward history of man shall embody
his highest hopes, merely because of this
secret working of God. I have this faith, and
everyone else may have it too who will go
into the silence and listen to its soundless
Voice. Let us then hold to Hope, when other
things prove not worth holding to. The gods
shall and must conquer.Himalayas taught me
so.I would like, as a last line, to-rewrite the
Psalmist’s sentence and word it thus
“Be still, and know that I am – God”
***
Akhand Jyoti July-Aug. 2004
 ONLY THE RISHI VISION OF LIFE
WILL SOLVE THE ENVIRONMENTAL – CRISIS
Environment means that which
envelops us on all sides, the Nature all around
us, the surroundings. Everything is included
in it. While man influences environment, the
latter, too, casts a wide and deep impact on
him. Indeed, the story of man’s progress is
the story of his smooth and organic
adjustment with nature. Nature has made
invaluable contribution in making human life
rich and joyful by bestowing upon it
innumerable gifts. At the root of this
benevolence, there has been man’s love,
goodwill and reverence for nature.
In Indian culture, special sanctity has
been accorded to environment –
conservation. Here, human life, in tangible
and intangible forms, has always been seen
as existing in harmony with the earth, water,
air, space, the sun, moon, rivers, trees, birds
and animals. The Indian rishis (seers) had
deeply understood the mutually inter-
dependent relationship between man and
nature. That is why the concept of
environment-protection in Indian thought is
as old as the human existence itself; although
its nature and form have been different from
today’s concept. In those times, there were
no social or non-governmental organizations
to work in the field of environment
protection, nor was there any national policy
as such. There was perhaps no need for this.
This value was inculcated in public-psyche
since childhood by the sages and seers, and
the Brahmin-priests. For this reason, a strong
sense of environment-protection suffused our
Akhand Jyoti July-Aug. 2004
whole existence and became a part and parcel
of the routine activities of daily life.
The very first lesson our rishis taught
the people was that there exists a relationship
of essential oneness between every sentient
and so-called insentient entity in this
creation; one Cosmic Spirit permeating them
all. Here, the different organs of nature were
never seen in isolation of man; nay, every
entity was invested with divinity and this
san³tan (eternal) tradition has had its own
profound philosophic and spiritual basis. To
perceive God’s existence as all - pervading
and to experience this Immanent Being in
every animate and inanimate object – this is
the essence of Indian spirituality. On this
philosophical underpinning, a healthy respect
for nature has been blossoming, and glimpses
of the Divine were perceived in its myriad
manifestations.
In this backdrop, the sages and seers
of India, sitting in the sylvan surroundings
of nature, discovered the mystery of ³tm³ and
Parm³tm³ (the individual self and the
Cosmic Self). That is why, in ancient India,
the scriptural texts were created in the forests,
or on mountains and river banks, and our
rishis remained ever conscious about
awakening and emphasizing the bond of
reverential faith (ïraddh³), regard and
cooperation between man and nature in its
full grandeur and radiance. For this reason,
rivers, mountains, woods and lakes were
regarded as the ideal centers for spiritual
s³dhan³ (enquiry). It was the height of
37
 ïraddh³ that rivers were accorded the exalted
status of mother, mountains were looked
upon as divine, and trees were considered
objects of worship. Deification of the
elements of nature reflects this Sublime
Height of the vedic thought.
Among the vedic literature, the
Âranyakas occupy an important place.
Bhaskaracharya, the commentator of
Aitareya Âranyaka writes that the Âranyakas
were called so because their teaching and
studying were done in Âranyakas (forests).
These are serious and thought-provoking
works on Brahmavidy³, the knowledge of
Br³hman. In them, God has been perceived
as the all-pervading and immanent power in
every atom of the creation. Such a perception
naturally leads to the establishment of a
cordial bond of kinship between man and
nature. For this reason, the Indian rishi prays
for peace – from the depths of his antah-
karaña (the internal sense) for every sentient
and insentient constituent of the universe. At
the same time, he also prays to the Almighty
that he himself be an instrument of peace.
The Upanishadic rishi says: “Yo
devoagnau yoapsu yo viïva®
bhuvanam³viveïa / Ya oÌadhºÌu yo
vansapatiÌu tasmai dev³ya namo namah”” //
Meaning – “I bow to the God who indwells
the fire and the water, by whom the entire
world is permeated, who swells in the herbs
and the flora”. With this lofty vision, the
Indian seers recognized Nature as a means
to spiritual progress and self-development.
There has always been a sense of reverence
and respect towards Nature here. Lord
Krishna proclaimed this very eternal truth
when he called himself ritu1 personified, tree
personified, river personified, and mountains
personified in chapter X of the Bhagwadgita
– Vibhuti Yoga.
The Indian scheme of four-fold
division of life, too, is based on the Indian
rishi’s holistic vision of nature. Of the four
³shramas2 (stages of life), three were spent

Sufi Saint Rabiya used to keep a piece of burning coal

and a pot full of water near her place of worship. These were
important symbols for her that, in her own words, used to re-
mind her that she has to dissolve her personal desires in wa-
ter and burn her ego in fire, because these two are the major
hurdles in the way to self-realization. The visitors used to be
surprised hearing this explanation from her. Once some people
asked her: “you are such a great devotee and saintly person
how could there be any fault or blemish in you, which you
want to dissolve or burn?” Rabiya’s response was: “The day I
would regard myself as free from all flaws and infirmities, what
to talk about sainthood, I won’t even remain worthy of being
called a human.”

38 Akhand Jyoti July-Aug. 2004

 wholly in the company of nature. The first
stage of brahmacharya ³shrama (as student),
was spent in the teacher’s ³shrama or retreat
which used to be located in forest regions by
river banks, where one always remained
close to nature. The third stage of
v³naprastha ³shrama, too, makes clear its
role by its nomenclature. In this stage of life,
mainly devoted to study, s³dhan³ and
contemplation on the nature of self, the major
part of the loka-sevi’s (public servant’s) time
was spent in forest regions (vana). And the
sanyasa ³shrama stage was the path of single
pointed s³dhan³ for spiritual awakening
which required a person to relinquish all
worldly responsibilities and retire to the
seclusion of mountain caves.
Thus the Indian culture is suffused
with deep affinity with and unbounded
reverence for nature. Glimpses of the Divine
in diverse constituents of the earth is reflected
in the utterance of the Upanishadic seer when
he says: “O Lord, sands are your semi-
digested food; rivers are your veins and
arteries; mountains and hills are your heart-
region; all the flora, trees and herbs are like
your cutaneous hair. Be they all our Shiva.
We respect and conserve the rivers and the
trees etc. beholding these as your body
organs”.
It is high time to wake up and be
aware of this lofty and insightful life-vision
of our rishis. The modern developmental
model of the society and the world is
diametrically opposed to the view
Faith in spirituality encourages one to live for noble ideals and
aims even at the risk of obvious loss in materialistic domains of life.
This is the attitude, which enables cultivation of high character in
individuals and strong and progressive development of the society.
Akhand Jyoti July-Aug. 2004
propounded by the rishis. To call it a
product of demonic culture will not be
entirely wrong. Its ideal is reckless abuse
of nature and maximum exploitation of its
resources. In this model, nature is merely
a resource to be utilized. It has no vision
to regard nature even as its friendly
companion and complementary power let
alone having a healthy esteem for it.
The present crisis of environment –
degradation is the direct result of this
merciless exploitation and ravishment of
nature. As long as a sense of love and respect
for nature is not developed all materialistic
efforts at environment protection would
remain superficial and futile. This is not
possible without glimpsing the Immanent
Presence of the Supreme Being in each atom
of the creation. This, in the words of the
Yugrishi, is the process of straightening up
(ulte ko sulta karna) the inverted. There can
be no solution to the environmental – crisis
without bringing about a fundamental change
in our outlook.
Notes:
1. Ritu = the cosmic order; cycle of seasons.
2. The four successive ³shramas (lit. –
‘hermitages’) are – brahmacharya (as
student), grihastha (as householder),
vanaprastha (forest anchorite) and sanyas
(ascetic or mendicant).
***
39
 THE WONDERS OF NEURO-CHEMICALS
The anatomy of the body, the weight
and size of the brain are almost the same in
all humans. God has been uniformly kind to
everybody in this respect. The white and the
black, the tall and the short, the savage and
the sage – all have brains of similar size and
shape with same anatomical structure. In
spite of that, we find startling diversity and
difference in the emotional, intellectual and
mental faculties, talents and skills in
individual human beings.
Some people are wise and
exceptionally brilliant, while others,
despite living under same socioeconomic
conditions and having similar physical
health and appearance, find it difficult to
efficiently perform even the ordinary tasks
and essential duties of life. Some are
altruists, generous, affectionate and kind,
while others are apathetic, selfish and
cruel. Some have cheerful temperament
and enthusiastic fervor to perform their
duties and daily chores; some enjoy
playing and have special talents in sports;
still there are many who are not interested
in any game, they live a lethargic, dull and
aimless life...., and life is a burden for
them. Why this contrast? How the mental,
emotional and intellectual levels of people
vary so drastically? These questions have
always motivated research in the areas of
behavioral psychology and
neurochemistry. The quest for scientifically
probing the magical world of human-brain
has been going on ever since the advent of
human civilization.
40
The scientists of yore had adopted the
approach of subtle science of spirituality to
gain knowledge about human mind and to
creatively control the functioning of the
brain. Modern scientists have adopted an
approach beginning from the gross analysis
of the physicochemical reactions and study
of their effects manifested in behavioral
changes. Progress of this research is now
opening newer dimensions of the subtle
aspects of human brain.
The study of hormones has offered amazing
information to the researchers who consider
physiological and biochemical processing to
be the basic cause of different functions of
the brain. The front-line researchers now
believe that the root cause of secretion of the
enormous varieties of hormones are yet
unknown because of the subtle nature of
different levels of consciousness affecting the
mind.
Even a single drop of some hormones
secreted within the brain is found to bring
about drastic changes in the body-functions.
The temperament and the emotional
manifestations too are found to vary because
of the fluctuations in specific hormonal
levels. Many hormones and neurochemicals
– contained in the tiny neurons, have now
been identified and analyzed in the
laboratories. These include; those found to
be associated with fatigued or energetic state
of the body and the alacrity of mind, and
those which can stimulate or suppress the
expressions of love, compassion,
cheerfulness etc. The hormone-secreting
Akhand Jyoti July-Aug. 2004
 glands seem to offer even newer wonders
before the endocrinologists to further
accelerate research in the related areas of
neuroscience.
It is a surprising coincidence that the
existence of the mysterious neuro-chemicals
came into light through the study of some
diseases like aboulia and amnesia in which
the mind goes into depression or becomes
dull and dormant by losing memory and
intellectual sharpness. Some scientists at the
American National Institute of Mental Health
had found that the activity or inhibition of
an enzyme called MAO (Mono Amine
Oxidase) is largely responsible for the
changes in people’s temperaments. The
normal as well as the unusual emotional
expressions of different persons -
cheerfulness and irritation, alacrity and
accede etc. - are found to depend on the
inhibition or activation – by other enzymes
and chemicals – of the neurohormonal
secretions of MAO.
According to Dr. Andrew Baptist, a
behavioral psychologist by profession, there
are two major classes of neuro-chemicals:
one, the group of MAO-enzymes and the
other, that of different neurotransmitters such
as, epinephrine, dopamine, serotonine, etc.
The MAOs suppress the functions of the
neurotransmitters. A third group of
neurotransmitters has also been discovered
which preserves the activity and blood-level
of the neurotransmitters. This helper group
mainly consists of the enzymes of endorphin
category. The research findings of Dr.
Andrew and others indicate that excessive
secretion of MAO often triggers lethargy,
dullness, mental restlessness and tension.
The activation of the second group can
suppress the effects of MAO and induce
alacrity, enthusiasm, relaxation and
cheerfulness. The enzymes like encephalon
Akhand Jyoti July-Aug. 2004
etc of the endorphin group further enhance
the activity of the neurotransmitters and
accelerate positive effects on mental and
emotional conditions. People are found to
show greater mental concentration and
efficiency in their tasks-in-hand when the
secretion and activities of the
neurotransmitters and hormones of the latter
groups are on.
Dr. Kraftsman and Dr. John
Crookschank of Baltimore University have
carried out intensive research on human
psychology and psychosomatic diseases.
The results of their studies suggest that
whenever the activity of MAO increases, it
inhibits the normal secretion of the
neurotransmitters in the brain. This gives rise
to mental restlessness, gloom and distress.
Similar effects are induced by the rising
toxicity in the environment. In view of the
analysis of positive effects of some anti-
depression drugs, these scientists prescribe
the hormones of endorphin family as the
inhibitors of the negative effects of MAO.
Persons having substantial levels of active
endorphins enjoy an open, happy and healthy
mentality – free from emotional complexes
and stresses. Such temperamental traits can
be triggered to some extent by balanced doses
of anti-depressant medicines and steroids,
which stimulate the secretion of different
neurotransmitters.
Apart from the medications, some
behavioral psychologists also found use of
autosuggestion, hypnotism and biofeedback
techniques as effective. They opine that the
steroids, though useful in inducing positive
effects by activating the secretion of the
corresponding hormones, are not harmless.
The side effects of steroids are often so severe
that they create other serious physiological
and mental problems that require further
stronger drug medication.In order to avoid
41
 this vicious cycle, these and many other
researchers are now investigating the
alternative techniques – of autosuggestive
biofeedback based counseling etc to maintain
healthy functioning of neurotransmitters in
a natural manner. Considering the fast
increasing pollution in physical, mental and
emotional spheres of life and the associated
rise in the occurrence of mental stress,
hypertension, depression and other
psychosomatic disorders, investigations of
this kind appear all the more important and
necessary.
Stanford Research Centre in USA has
a separate department for studies on oriental
meditation-based psychotherapies. The
scientists of this centre have found that the
above mentioned three major types of
hormones/ neuro-chemicals –– responsible
for inducing gloom and despair or energy and
joy etc, express the reactions of internal
emotions through the medium of the
secretions of the pituitary gland and the
hypothalamus in the brain. Their
experiments show that these neurohormonal
secretions can be regulated by the practices
of dhy³n, dh³rñ³, yoganidr³ and other
s³dhan³s of mental and emotional control.
The results of initial research on a few
hormones –– whose secretion in the blood
manifests remarkable reactions and effects
–– had excited the scientific community
towards further research on these astonishing
biomolecules. Hormonal effects on physical
structure of the body, complexion and beauty,
youthfulness and aging, puberty,
concupiscence etc, and the ‘fight or flight’
type reactions against mental stress and
strain, etc have been the focus of research in
neurochemistry and endocrinology.
Growing research in the fields of
brain-chemistry or neurohormonal secretions
has offered deeper insight into many aspects
42
of behavioral psychology and personality-
development, which were unknown to the
modern scientists until recently. Although,
the science of spirituality and associated
yoga-s³dhan³ had detailed mentions of the
subtle aspects of human mind-body
relationships, the modern scientists were not
attracted to study them owing to the lack of
visible evidences. The laboratory research on
the ‘micro world’ of hormones and
recognition of the tremendous effects of
mental and emotional levels on
neurohormonal secretions has now opened
up new frontiers of collaborative research in
associated fields of the ancient and modern
sciences.
According to the experts of
neurochemistry and neurohistopathology, the
chemistry of brain is quite peculiar and
arcane. Several hormones that were believed
as secreted by the glands in the digestive
system and were found present in the
corresponding portions of the body have now
been discovered to be present in the brain as
well. The group of such hormones includes
ACTH (acetylcholine) and epinephrine.
Significant amount of cholesystiqunine –
responsible for controlling acidic secretions
in the stomach and glucoverticoides, secreted
by the adrenal gland, is detected in the brain
too. Scientific studies suggest the
possibilities that these hormones might also
be reacting as neuro-spinal transmitters
whose excess in the brain may cause different
psychosomatic disorders.
The psychosomatic diseases which
manifest as peptic ulcer, cardiac arrest,
mental instability, irritation, Bowel’s
syndrome, ulcerative colitis, etc, are believed
to be caused by the imbalance in the
concentrations of above hormones. It should
be noted that the occurrences of these types
of diseases are increasing at a rapid rate and
Akhand Jyoti July-Aug. 2004
 at present almost three-fourths of the world
population – especially in the developed and
developing countries - is suffering from such
abnormalities.
Little perturbation in the normal
secretion pattern of the hormones such as the
dopamine, gawa, serotonine etc, causes
deformation in very sensitive centers of the
brain and the nervous system and gives rise
to amnesia, mental instability, Parkinson’s
disease, etc. A healthy, well-educated, multi-
talented scholar might also lose his memory
and intelligence during the transition period
of aging when such hormonal disorders are
more likely to occur. Those who remain
cheerful and keep themselves active in
creative tasks – and thus naturally restrain
the secretion and negative effects of the
MAOs and inhibitors, do not risk such
hormonal problems in old age.
Neurochemists have found that the
hormones secreted by the pineal and pituitary
glands not only control the sex related
activities, but, more importantly, they also
affect and regulate one’s decision making
capabilities, thinking and sense of time and
space etc. Thus, the hormonal secretions
associated with puberty serve multiple
purposes. Scientific studies have shown that
the level of androgen – sex hormone in males
that is responsible for manhood and body-
characteristics including the shape of testicle
etc – and the ability of time and space
recognition and grasping power of men are
interrelated. Lesser the level of androgen
more would be the possibility of impotency
and mental dullness. Similar
interrelationships – between mental
sharpness, sex related functions of the body
and mind, and specific hormonal secretions
– are found to exist in the females too.
The complexity of neurohormonal
chemistry is so high that only a small fraction
Akhand Jyoti July-Aug. 2004
of the related reactions and functions has so
far been analyzed in the laboratories.
Collaborative research in psychology,
endocrinology and neurology has become
essential for identifying some of the latent
‘activity and sensory’ centers in the human
brain. The collective efforts of researchers
at the Michael Ridge Hospital, Chicago,
Massachusetts General Hospital and the
Stanford Research Center are progressing
well in this direction. Let us hope that deeper
investigations in this regard would one day
provide the knowledge of the subtle centers
like – sahastr³ra, brahmr³ndhras,
³nandmayakosha, ³gy³ chakra, etc,
described in the ancient science of yoga, in a
manner comprehensible to the modern
scientists.
Findings of the above kinds of
research would explain, in new scientific
light, the mechanisms of rousing or
suppressing the development of personality
and transforming human behavior with the
help of activation or inhibition of these subtle
centers of consciousness in human brain.
Elucidation of psychosomatic disorders and
knowledge of controlling related mental
complexities would be the other benefits of
these developments.
The now available knowledge of the
sensitivity and multiplicity of neurochemical
reactions gives us a glimpse of how the
disciplined experiments of different
s³dhan³s could awaken the internal powers
of the brain. Practicing of many spiritual
s³dhan³s is easy, harmless and inexpensive.
Everybody can benefit from them in a natural
way. Adopting them in day-to-day life can
bestow manifold benefits on human society.
The sincere practices of specific s³dhan³ can
transmute an ailing human life into one of
immense peace and creative bliss.
***
43
 My Life: Its Legacy and Message - 9
CARNAL MIND DEFEATED – THE SOUL TRIUMPHED
(Autobiography of poojya Gurudev Pt. Sriram Sharma Acharya - Continued)
I learnt the truth about the existence
of siddha puruÌas during my first journey to
the Him³layas. I was disillusioned of the
earlier notion that I had in the matter and also
disillusioned others who had similar notions.
Time and again, I have been emphasising
upon others that a meeting with saints, siddha
puruÌas is not possible unless requisite
competence is attained because they live in
astral bodies and appear only before those
who are worthy to see them.
A detailed description about my
pilgrimage to the Him³layas is given in my
book titled “Colleagues in Solitude” (Suns³n-
ke-Sahachar). This book is a literary
travelogue. One gets a clue from it how
desires, fear and adverse circumstances can
be overcome through will power. A person
who has to take to the spiritual path has to
make his mind and soul strong. I have
explained in it why the Him³layas and the
banks of the Ganga are most suited for
s³dhan³. The main factor behind the fear of
loneliness is the unstable mind. If the mind
is steadfast and strong, there is no need of
companions; and man, like animals, need not
be afraid of loneliness.
Even ferocious animals are afraid of
human beings. Man possesses sufficient
intelligence to defend himself. If a man
summons up courage and thinks that his
hands, feet, eyes, face, mind and intellect are
constantly with him to guide him, there is no
reason for him to be afraid. Only few animals
44
are ferocious and they can be faced with
fearlessness and a feeling of love. Raja
Harishchandra lived in the cremation ground
and served as a sweeper. Masais of Kenya
live amidst tigers in dense forests. Âdiv³sºs
live in dense forests surrounded by snakes,
tigers etc. There is, therefore, no reason why
an intelligent person of steadfast will cannot
live there.
A person comes all-alone in this
world. He eats, sleeps, and walks alone. He
has ultimately to leave this world alone to
the invisible world. As a natural consequence
of aspiring to lead a spiritual life there should
be, at least, so much attitudinal change in our
mind that we are able to feel happy in all
circumstances. By practice our body can be
moulded in any manner we like. Eskimos of
North Pole region live only on fish. Persons
living in high regions of inaccessible
Him³layas and the Alps live long despite the
lack of normal facilities and creature
comforts. Animals can live on grass. If man
also selects some particular useful leaves as
his diet he can easily subsist on them after
some practice. I had several such experiences
in my first journey to the Him³layas. My
wayward mind came under control and carnal
tendencies were thrown out and replaced by
positive, joy-filled thoughts and experiences.
God has provided alternatives to face
the inclemency of weather. When there is
snowfall all around, there is adequate warmth
inside the caves. In Gomukh region there is
Akhand Jyoti July-Aug. 2004
 a shrub, which is combustible. Similarly there
is particular vegetation, which produces
flickering light in the night.
Dev-kand grown inside the earth in
Tapovan and Nandanvan is extremely sweet
like sweet potatoes. Outwardly it has a stem
like grass but if it is dug out it has a giant-
sized root sufficient to nourish a person for a
week. It can be taken either raw or after
roasting on fire. The drink prepared by
boiling the knots grown on the stem of birch
tree is so warmth-giving that a man gets
perspiration in bitter cold. It is a tasteful
drink, which can be taken with or without
salt. The skin of birch tree can be used, like
cloth, as bedding and covering. God has thus
made all arrangements to enable a person to
face the fury of inclement weather. Man gets
disturbed by infirmity of his own mind or by
depending only on things to which he is
habitually accustomed. If a man becomes
self- reliant, three-fourths of his problems are
solved and other alternatives can be found
for the remaining one-fourth. He can thus
adjust himself in all circumstances. He finds
himself in difficulties only when he wants
that all others should act according to his
wishes and outer conditions should always
be in his favour. If a person changes himself
he can adapt himself to all circumstances and
lead a happy and vibrant life.
I had heard and read all these things
but I put them into practice only during this
pilgrimage of the Him³layas. It was a good
training, a kind of tapaïchary³, which gave
me an opportunity to exercise control over
my wayward mind. Now I do not have any
difficulty in facing adverse circumstances.
It hardly takes any time for me in
converting unfavourable circumstances
into favourable opportunities for soul-
growth.
Akhand Jyoti July-Aug. 2004
There was no scope in this solitude
for passion, anger, and illusion. Fear and
temptation, which appeared by way of tests,
were dispelled smilingly without any
difficulty. False sense of self-pride did not
work here. I thought, “I am a soul, I am light
personified. I am all-powerful. Fear and
temptation cannot overpower and drag me
down.” Seeing my mind firm and determined
all forces of evil conspiring to drag me down
into the pit of self-ruination beat a hasty
retreat, in disarray. It is not appropriate to
describe all such events, which tested the
rocklike firmness of my fortitude and
character, since I am still alive and it might
be construed as self-praise. I have simply to
say here that a pilgrim of spiritual path has
to encounter the onslaughts of fear and
temptation and has to gird up his loins to face
the challenges. One who does not prepare
himself to go through this baptism of fire has
to repent like the ringmaster of circus who
breaks his limbs and endangers his life by
performing his feats without necessary
preparation, in a haphazard manner.
Amongst up³san³, s³dhan³ and
³r³dhan³, s³dhan³ is the most important.
The rituals of up³san³ (worship) can be
performed by anybody just as he does his
other routine chores. Piety, benevolence,
doing good to others, etc fall within the
purview of ³r³dhan³. Nothing more remains
to be done if a person has reformed himself
by s³dhan³. An elevated soul works
effortlessly and naturally for universal Good.
It becomes his only preoccupation and he
acquires mastery in it. I had to perform
s³dhan³ of self-control and mental restraint
during my first journey to the Him³layas.
Whatever divine attributes I have been
blessed with are the result of s³dhan³.
Up³san³ has become a mere pastime.
45
 At home, I used to sleep for four
hours daily, as I had to attend to various
types of work. Here in the Him³layas, I
slept for six hours daily because before
sunrise one could do nothing except mental
jap. Due to the height of mountains sunrise
here is late and darkness sets in much
earlier than in the plains Therefore, out of
the twelve hours of darkness six hours were
set apart for sleeping and six hours for
up³san³. There was no compulsion to take
bath before up³san³. It was possible to
bathe and dry clothes only at noon. I had
to chalk out my daily routine according to
the circumstances obtaining there.
The one thing that needs special
mention about this first journey to the
Him³layas is that I had perfected the art of
moulding my mind according to the
circumstances. Figuratively speaking, half
the journey towards the appointed goal of life
had been covered during this first pilgrimage.
Pressures, no doubt, had to be faced in
abundance in the first year but raw iron had
been rid of dross through this fire of baptism
and had been converted into strong steel
capable of being profitably utilised for any
purpose in future.
My life before going to the
Him³layas was altogether different. Life was
going on somehow with all the facilities and
resources available at hand. Everything
appeared to be straight and simple. But no
sooner did I reach the Him³layas everything
was topsy-turvy. Circumstances there were
almost akin to those which a person newly
recruited in the army is required to face when,
on account of the outbreak of war, he is required
suddenly to rush to take up position at the battle
front and give an account of his valour.
The direct result of this pilgrimage
was that my carnal mind was totally subdued
46
and my higher self won decisively. The mind
tried to evade and procrastinate like a new
bullock that is yoked to the plough for the
first time. But it did not get any support from
anywhere because the farmer behind the
plough (the awakened soul) was bent upon
taming it at all costs. Ultimately the mind
was left with no alternative but to
submissively assent to be yoked to the
plough.
I had to face altogether new
formidable challenges for the whole year and
an apprehension arose in my mind that such
a difficult test was bound to adversely affect
my health and the doors for material well
being would be finally closed for me.
In all fairness, I must share with the
readers that once such a base materialistic
thought did win my mind. Several hypocrites
have hoisted their banners of religiosity and
piety in the name of the Him³layas and have
declared themselves to be siddha puruÌas. I
was myself acquainted with the life stories
of several such persons. I thought, why
should I not do the same and indulge in
merry-making for the whole of life? As soon
as this thought arose, I resolutely pushed it,
there and then, out of my mind. I understood
that my mind was being put to a test. I thought
that when material resources for luxury and
comfort could be amassed by ordinary
intelligence, why should I be a hypocrite and
defame the Him³layas, siddha puruÌas, God
and tapïchary³?
My interview with the divine Ri̺s
in the Him³layas changed me completely.
Throughout, there was a battle going on
between the carnal mind and the Higher Self
but ultimately my Higher Self returned
victorious from the Him³layas.
(To be continued)
Akhand Jyoti July-Aug. 2004
 Amrit Vani
LORD SHIVA AND THE PHILOSOPHY OF HIS DEVOTION
(Translation of the original discourse in Hindi - Continued from the previous issue)
Implications of Scriptural Depictions:
The scriptural descriptions narrate the
simplicity of the wedding ceremony of Shiva
and Parvati. He did not go after big people
or gods of heavens to join the wedding
procession. Rather, he took the ghosts and
the palitas along. As praised in the following
hymn of the Ramacharit Manas –– “Tanu
Kshina Ko¿ Ati Pita, P³van Ko¿ Ap³van
Tanu Dhare” (Those with ugly, horrifying
and diseased bodies were also among Shiva’s
Baraatis). Shiva had taken due care of even
the deprived and down trodden ones. We
should also broaden our hearts and pay
attention to those scorned by the society. If
we cannot get rid of our hatred, fears and
prejudices, we can never enjoy the sense of
bliss and fulfillment, the devotees of Shiva
deserve.
What is the meaning of your worship
and devotion if you don’t learn anything from
the truth, from the philosophy of your Deity?
You will just continue to perform some
rituals, keep crying and praying at His feet
without any improvement in your life.
Remember that Shiva does not need your
flowers and other offerings of worship. Your
devotion is real only if you adopt its
philosophy in every aspect of life.
An Ox (named Nandi) is said to be
the mount of Lord Ïankar (Shiva). Why?
What does it imply? Well, an ox is known to
be an assiduous animal. Any laborious,
industrious human can become God Shiva’s
favorite irrespective of whether he is an
Akhand Jyoti July-Aug. 2004
Indian, British, French or any one else…. We
all know that God helps those who help
themselves. The ox symbolizes strength,
courage and hard work in our (Indian)
culture. If you want to become a devotee of
Lord Shiva, you will have to be courageous
and depend upon your own wisdom and
endeavors. No one will open the doors of
progress for you. You alone will have to come
forward and initiate your ascent in the desired
direction. Do you know, who rides on a
buffalo? Ïanicar! (Saturn, as described in the
Puranas). A buffalo represents lethargy,
dullness and escapism from labor or hard
work. It can never be an aid of Shiva. Shiva
likes the ever energetic, assiduous ox, Nandi.
The latter is described in the Puranas as the
vehicle of Shiva (in human form). Shiva takes
care of it and loves this pet. You and I should
also try to cultivate the qualities of this ox;
this is what God wants His devotees to be
like…
What else have you read or heard
about Lord Shiva from the scriptural
descriptions? That He lives in the marghat
(crematorium)! Why should He do so? Well,
this again is a symbolic depiction. It teaches
us that we should always remember death.
We get so engrossed in the worldly affairs
that we almost forget that death could knock
at our door any moment… and then we will
have to leave this world instantly. We seem
to remember everything else but this bitter
reality of life. If we had remembered the
absolute fact that we had to die some day or
47
 the other, our attitude towards life would have
been different. In that case, we would have
cared for what we ought and what we ought
not to do? We would have been more alert
towards our duties.
A home and a crematorium are alike
for a duty-bound, altruist person who has
acquired pure knowledge. Such a wise man
knows that this moment he is living
comfortably in the house but any other
moment he would be no more and his body
would rest in peace in a crematorium or a
graveyard; then he will have new life and a
new home and so on…. Today’s life would
be tomorrow’s death, which would again turn
into new life some day… This is how the
cycle of life continues… Life and death are
like the relay games of day and night. Then
why should we be scared of death? Rather,
we should remember it to make our life more
meaningful, more useful, more enlightened
every day. This is another significant teaching
of Shiva’s Philosophy of Life.
If we look carefully and ponder
over it, we will find that innumerable
teachings are hidden in Lord Shiva’s
manifestations as we see Him in the
temples and religious stories. We often find
His depiction in human-like form with a
coating of ash on his body. If we knew the
righteous attitude of life and the ideal mode
of living, the importance of this ash-
coating would have been crystal clear to
us. Many of us put the bhasm (ash) of the
sacred fire of yagya (agnihotra or homam)
on our forehead with great reverence. But
do we know the meaning of this religious
ritual? The most important implication of
smearing bhasm on any part of the body is
to recall the Vedic teaching of
“Bhasm³ntaka Gou® Ïarºra®” – this body
is going to become (a heap of) ash one day.
48
That means, this body might either get
mixed in the soil or water or fly like the
dust particles with the wind. This physical
body of ours, which we are so proud of and
are so much attached to, is going to be
crushed (with the soil) beneath others’ feet
one day.
If we are His true devotees, the bhasm
on Shiva’s body should constantly remind us
of this ultimate reality and therefore keep us
away from the ego and attachments that arise
because of our mistaken identity with the
physical body.
The Third Eye:
The three eyes of Lord Shiva are
often the focus of mythological
interpretations and mystic curiosity.
Representation of His manifestation in
humanlike form should have shown only two
eyes like the normal humans have. Is the third
eye mere allegoric depiction? Or, does it
signify some hidden facets…? In fact, the
third eye symbolizes the source of sagacity
– pure, discreet wisdom. This center in the
human body is hidden subtly in an endocrine
gland inside the brain right behind the
position (on the forehead) where the third eye
of Shiva is depicted.
You all might have read a story in the
holy Ramayana or in some other shastric
scripture which mentions of Kamadeva being
burnt into ashes due to the opening of Shiva’s
third eye. Kamadeva the Lord of amour had
once tried to sinfully entice and influence
Lord Shiva. Then, Lord Shiva just opened
His third eye. The divine radiations
emanating therefrom instantly burnt the gross
body of Kamadeva. Have you ever thought
about the truth behind this mythological
anecdote? It conveys the fact that the
Akhand Jyoti July-Aug. 2004
 insidious force of erotic thoughts and sexual
excitation can be instantly checked and
eliminated if our discerning prudence is
awakened. The opening of the third eye
means awakening of our sagacity and
creative activation of our inner wisdom.
The third eye is subtly located in the
third dimension inside our brain. It teaches
us to look into the deeper aspects of every
phenomenon, every thought and every
experience. Our ordinary eyes (the two eyes
on our faces) see only extrovertly; they can
only show us our materialistic gains and
losses or the worldly affairs in the limited
peripheries of our interactions. The needs of
the body or the sense organs are easily seen
by them. But there is a third eye, which opens
inward. It enables us to look deeply in the
sublime folds of mind and shows us the world
of inner peace, everlasting happiness and
absolute truth. This is the eye of foresight
and clairvoyance.
When a sincere devotee of Lord
Shiva seeks refuge under His grace, he first
inspects his own character and conduct to
check whether or not he measures up to the
virtuous standards with respect to the
philosophy of Shiva. The human-like image
of God Shiva is a kind of an ideal model for
the true devotee. A potter makes a pot in the
desired design by processing and fixing the
clay into appropriate mold. The devotee
should also try to mold his personality, his
attitude, his thinking, his life, etc as per the
ideals of his Deity. Our worship and
devotional practices have no meaning
without commensurate endeavors of
refinement and improvement in our thoughts,
behavior and deeds.
The Sanskrit word for devotional
worship is “Up³san³”, which literally means
Akhand Jyoti July-Aug. 2004
‘sitting nearby’. Sitting near the fire makes
us feel warm. Similarly, sitting near God
should inspire us with His attributes. Sitting
in the closed vicinity of a powerful source of
energy would bestow the associated
significant effects on us only if there is a
linkage, a direct connection between the
source and the beneficiary. A piece of wood
becomes fire only when it sacrifices itself in
the fire nearby. This is how “up³san³” brings
the desired results only if the devotee sets a
live linkage of his inner self with the Deity
of his worship. For this, he has to discipline
and mold himself as per the inspirations of
his God. We, the aspirants of the beatitude
of Lord Shiva, should also consciously and
ceaselessly attempt at transforming ourselves
according to the ideals of His manifestation.
We should endeavor opening our third eye
(that means, awaken our intuitive insight and
pure intellect).
The very purpose of m¿rti p¿j³
(idol-worship) in Indian Culture is to
enable the masses to access and imbibe the
teachings and inspirations of divine
emanations. Every idol, every symbol of
God’s manifestation represented here is
indicative of some important teaching
related to the spiritual evolution of human
consciousness. Today, I gave you the
example of Ïankar (Shiva) in this context
and tried to explain the principles, the
occult implications of His worship and
devotion. Unfortunately, we often get
engrossed in worshipping the gross form
– the idol of God and consider the
performance of some customary rituals,
chanting of some prayers etc as all that is
required for His devotion. Even if we have
read or heard about the occult significance
of the symbols of divine manifestations, we
don’t seem to remember anything. We just
49
 want to take shortcuts and regard ourselves
great devotees simply by symbolic worship.
The word “Ïiva” in Sanskrit means
highest good. Lord Ïiva (Shiva) is the
presiding Deity of eternal, auspicious well-
being of all creation. But we, the so-called
worshippers of Shiva never even think of
global good. (Forget about global, we don’t
even attempt to expand the narrow domain
of our selfish interests and engage ourselves
in altruistic service and upliftment of the
needy around us). We keep chanting “Om
Nama¡ Ïiv³ya” but don’t bother to know its
meaning; in reality, Ïiva (Shiva) is far away
from our lives. We don’t even know what is
the true well-being of our soul or our own
life and how to attain it? The japa (rhythmic
chanting) of Shiva’s name will be beatifying
if “Ïiva” (Highest Good) is embodied in our
attitude, aspirations, thoughts and deeds. It
is time we realize that worshipping only the
external, gross form is no better than not
doing anything at all.
Be Blessed by Shiva’s Grace:
The Almighty God of Hindu
religion for whom we observe fasting on
Shivaratri, perform japa, ceremonial
worship, sacred ablution (abhiïeka) and
what not… can’t He, the Omnipotent,
destroy all evils and eliminate our
adversities? Can’t He help us in our
progress? He indeed can and He will, if
we are His deserving devotees. He loves
all of us and wants to bestow all His grace
upon us; but it is our infirmities, our vices
that hinder or limit the flow of His
blessings. His grace is like the water-laden
clouds. (The clouds shower the treasure of
rains without discrimination wherever they
fall). But how much water a pond or a pot
would collect from the rain depends upon
its own capacity. If we deserve, we will
50
surely be beatified by Shiva’s enormous
generosity. His beatitudes will continue to
grow as our abilities, our merits increase
and we shall get everything that a true
devotee of Ïankar deserves.
We discussed today the meaning and
philosophy of the gross manifestations of
Lord Shiva as described in the Puranas. A
large number of stories and rhetoric
descriptions are also available in the texts that
lucidly illustrate the great teachings and
philosophies of the other incarnations and
manifestations of Hindu Gods. There lived
about 33 crore people on the Indian
subcontinent in the Vedic Age. They were the
true devotees, spiritually enlightened,
virtuous men and women, who, because of
their divine characteristics were revered as
33 crore devat³s on this earth. If we had tried
to search and grasp the truth behind the
teachings of the Puranas and put into practice
the Vedic philosophy, we also would have
been like those pearls of the human society
and would have gloriously accomplished the
divine purpose of our life.
We are lucky to have been born on
this sacred land, which once upon a time was
the Land of gods. It can and should still regain
its glory, if we, the devotees, the worshipers
of the Vedic (Indian) Philosophy, sincerely
adopt its values and attempt towards spiritual
elevation of our conduct and refinement of the
ambience around us. Divine beings generate
love, peace, beauty, piety, bliss and prosperity
wherever they go. You should also adopt and
expand such qualities. I wish you all the success
in your endeavors to proceed in this direction.
Thank you for listening with patience.
||OMÏANTI||
Akhand Jyoti July-Aug. 2004