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

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

Volume - 4 Annual Subscription

Issue - 6 India: Rs. 72.00
Nov-Dec, 2006 Abroad: Rs. 720.00
Date of Publication: 01.11. 2006

Serve Man as God

T he only way of getting our divine nature manifested is by helping others to do the same. If
there is inequality in nature, still there must be equal chance for all – or if greater for some
and for some less - the weaker should be given more chance than the strong. In other words, a
Brahmana is not so much in need of education as a Chandala. If the son of a Brahmana needs one
teacher, that of a Chandala needs ten. For greater help must be given to him whom nature has not
endowed with an acute intellect from birth. It is a madman who carries coals to Newcastle. The
poor, the downtrodden, the ignorant - let these be your god.

This is the gist of all worship - to be pure and to do good to others. He who sees Siva in the
poor, in the weak, and in the diseased, really worships Siva; and if he sees Siva only in the
image, his worship is but preliminary.

The life of Buddha shows that even a man who has no metaphysics, belongs to no sect, and does
not go to any church, or temple, and is a confessed materialist, even he can attain to the highest.
…. He was the only man who was ever ready to give up his life for animals, to stop a sacrifice.
He once said to a king: ‘If the sacrifice of a lamb helps you to go to heaven, sacrificing a man will
help you better; so sacrifice me.’ The king was astonished.

‘The good live for others alone. The wise man should sacrifice himself for others.’ I can secure
my own good only by doing your good. There is no other way, none whatsoever.

Go from village to village; do good to humanity and to the world at large. Go to hell yourself to
buy salvation for others… ‘When death is so certain, it is better to die for a good cause.’

Throughout the history of the world, you find great men make great sacrifices and the mass of
mankind enjoy the benefit. If you want to give up everything for your own salvation, it is
nothing. Do you want to forgo even your own salvation for the good of the world? You are
God, think of that.

-Swami Vivekananda

Nov-Dec 2006 3
 Contents
01 Amrit Cintan
Serve Man as God------------------------------------------------------------------------- 03

02 From Chief Editor’s Desk: --------------------------------------------------------- 05

03 Science and Spirituality

Bio-Energy: Medical Imaging to Psychic Healing---------------------------------------- 06

04 Do Colors Affect Body-Mind System? -------------------------------------------------- 11

05 Vedic Solutions to Modern Problems:

Social, Cultural and Economic Developments -II --------------------------------------- 14

06 Art of Living – 5
Let Creative Potentials Materialize Fully ------------------------------------------------- 19

07 Immortal Journey -------------------------------------------------------------------------- 21

08 Youth Column
Firm Determination is a Mark of Spiritual Progress ------------------------------------- 25

09 The Holy Task ----------------------------------------------------------------------------- 27

10 Health Tips
Get Rid of Obesity – How? --------------------------------------------------------------- 32

11 Companions in Solitude-11
Kinship with Myriad Manifestations of Cosmic Existence. --------------------------------- 37

12 My Life: Its Legacy and Message- 22

Tapascarya Essential for the Growth of Spiritual Power ------------------------------- 41

13 Amrit V³ñº
The Holy Himalayas and the Glorious Rishi Culture - II ------------------------------- 46

4 Nov-Dec 2006
 From Chief Editor's Desk
Dr. Pranav Pandya

W ith this issue, English Akhand Jyoti completes four years of its infancy. We had started it
as the vehicle of our Gurudev’s vision and message of collective upliftment and
transformation of humanity from its ego-centered, divisive and strife-ridden consciousness of
absurdity and ignorance into the realm of Cosmic Consciousness of Light, Love, Harmony,
Understanding and Blissful Life – to all corners of the globe through the medium of English –
which is now the universal language of humanity. We have tried our humble best to provide the
readers with inspiring and practicable guidelines for their cohesive physical, emotional, intellectual
and spiritual growth. It will be our endeavor to continue improving its contents through self-
evaluation and reader-feedback. We ardently request our readers to motivate more and more
persons to subscribe to this magazine.

The Akhand Jyoti in Hindi, the pioneering mouthpiece of Gayatri Mission’s Vision, has been in
circulation for nearly seven decades now. It has been instrumental in the transformation of lives
of millions of parijans. Akhand Jyoti, in its Avatars in various languages, including English, is not
run-of-the-mill magazine. It is a dynamo of life-transforming spiritual energy – inspiring and
guiding human beings in the manifestation of their indwelling divinity individually and
collectively through the three-fold self effort of – Upasana, Sadhana and Aradhana (self-upliftment
through worshipful prayer, self-purification and altruistic service). Our Gurudev’s Vision of
future telesis of humanity is - scientifically demonstrable spirituality. The key to the fulfillment
of this vision is individual transformation in each of us, so that we become living examples of
Gurudev’s message. Each Gayatri Pariwar parijan has to concentrate more and more on this
process of self-upliftment and self-transcendence. In this connection let us recall the illuminating
words of Swami Vivekanand:

“Man is man so long as he is struggling to rise above nature; and this nature is both internal and
external.–And if we read the nations between the lines, we shall always find – that the rise of a
nation comes with an increase in the number of such men; and the fall begins when this pursuit
after the Infinite has ceased. The mainspring of the strength of every race lies in its spirituality–”

Let us listen to this clarion call of the great Swamiji and join the ranks of the torchbearers of
Divine Spirit which is pushing forward to visibly manifest in human consciousness, initiating the
transition of the epoch of darkness to the epoch of Light.

With Prayer- filled Wishes

-Pranav Pandya

Nov-Dec 2006 5
Science and Spirituality

Bio-Energy
Medical Imaging to Psychic Healing
[Bio-energy fields, aura-measurements for diagnosis of psychosomatic disorders, and energy-healing
by Reiki, Pranic, Siddha-science, etc are gaining popularity among the literate world since past few
years. The concerned topics have also attracted the attention of the mass media as well as scientific
journals on Alternate and Complementary Medicine. However, at the popular level, the approach
is largely superficial. The surveys of the healers and also of those who practice these therapies
regularly as part of fitness exercises do not show consistency on scientific basis and effects of these
techniques. The reactions of scientifically trained minds are often extreme in this regard — one
either regards theses ‘therapies’ as yet another kind of faith-healing (placebo), or, one wants to
decipher the underlying phenomena in the modern laboratories like the energy of particles of matter.
In this article we would introduce the multidimensional aspects and cite some related scientific
works to illustrate the importance, need and feasibility of a new and integrated approach to investigate
into and benefit from the gigantic source of energy — biophysical, vital and spiritual - hidden
within us. – Editor]

T he fundamental role of energy in various

functions of a living body has been
extensively studied by the ancient as well as
modern researchers. The ancient scientists (the
rishis) had grasped the existence and potential
of all forms of energy in the physical and
sublime domains as reflections of the
Omnipresent Consciousness-Force. Being
derived from understanding of non-living
matter, the modern research in one form or
the other deals with physical perception of
energy and relies upon instrument-based
observations and experimentation.
Way back in the late 19th Century Nicola Tesla
observed the phenomenon of corona discharge
from objects under high voltage fields. This
phenomenon was studied with a very special
kind of electrophotographic technique (known
as Kirlian Photography) by Semyon and
Valentia Kirlian of erstwhile USSR in the late
1930s and later. The technique attracted wide
research interests from across the globe around
1970 onwards.
As per Kirlian’s original hypothesis, the idea
was to correlate the corona discharge patterns
of different parts of the human body with the
healthy or diseased state of the living system.
The development of advanced mathematical
and computational techniques enabled the
analysis of complicated waveforms recorded
in the photographs. However, it was found
that while the records of corona discharge
patterns of an inanimate object always showed
same pattern as per the physico-chemical

6 Nov-Dec 2006
nature of that object, in case of living beings – system and the extrasensory energy-centers
especially humans, there was enormous (chakras) and paved the way for scientific
variation, even in the records of the same recognition of the spiritual healing methods.
person on the same day. In order to minimize
Most importantly, the aura-recordings have
the variability due to, say random
shown exceptionally bright, orderly and
disturbances caused by external environment,
almost consistent patterns in the bio-field
or fluctuations in the high-voltage field
images of some accomplished yogis and
generated for corona discharge, more
spiritual saints. This illustrates the exceptional
sophisticated instruments and imaging
control of their awakened pr³ña (vital energy)
techniques were developed in the succeeding
over their mental and bodily functions. The
years which are in use since last one decade
extrasensory potentials of consciousness-force,
or so. The list includes computer-integrated
or rather the sublime currents of bio-energy
CCD cameras, GDV cameras, thermal cameras,
reflected in the forms of parapsychological
aura-imaging equipments having sensors of
powers and other supernatural faculties
low and high intensity photonic emissions
therefore could no longer be discarded as
from biological systems, etc.
mythological or occult imaginations.
As a part of an integrated approach to
One of the relatively more known
healthcare, several medical researchers and
parapsychological or spiritual abilities is —
clinicians are using biofield mapping or so-
Psychic Healing. The existence of this power
called aura-imaging by these instruments for
in some people has been verified scientifically
possible pre-diagnosis of psychosomatic
by a series of experiments and investigations
diseases and disorders. Although the
in the western countries over the past three
randomness and high variability in the shape,
to four decades. It is believed that in this
intensity and colors of ‘aura-images’ still need
process the psychic healer transmits some part
to be tackled to calibrate and standardize the
of his extraordinary vital energy to the patient
measurements – at least in case of certain vital
by touch.
organs – for scientific establishment of these
new diagnostic techniques, the authentic case- Remarkably, the changing paradigms of
studies in such research centers have, to a great modern medicine seem to be coming closer to
extent, helped recognition of the existence of these methods of healing. Application of
some ‘bio-fields or human-energy domains’. ultrasonic imaging, functional positron
Affirmation of the inter-dependent nature of emission tomography, magnetic resonance
emotions, mental health, hormonal secretions imaging (MRI), etc in diagnostics and use of
and clinical health has been a milestone in this neuroelectromagnetic currents in shock
direction. therapy, infrared and ultrasonic heating,
pulsed magnetic fields combined with ion
Simultaneous research and worldwide
cyclotron resonance in healing of wounds deep
acceptance of yoga in healthcare has further
inside the body and repair of bone non-unions,
elucidated the validity of the interrelated
soft-tissue damages etc, are integral parts of
concepts of meridian energy fields, endocrine

Nov-Dec 2006 7
modern healthcare system. Ever since these
developments, Energy Medicine – from
Electromagnetic, Thermal, and Light, to
Bioelectromagnetic – is being seen as an
answer to the challenges of worsening health
scenario in the recent times.
As reviewed by Dr. A. Liboff (in the Journal
of Alternative & Complementary Medicine,
2004), research studies by Drs. Lund, Burr,
Becker and others show that organisms tend
to express quasi systemic electric changes
when perturbed, and, conversely, will tend
towards wellness either through endogenous
repair currents (of bio-energy) or application
of external currents (of, for example, the
healer’s bio-energy).
Because of the limitations of the state-of-art
equipments, scientists have so far been able
to investigate only some physical aspects (e.g.
electromagnetic fields) of one’s ability of
generating desired effects of psychic healing.
Dr. Bernard Grad of the McGill University,
Montreal has shown that the growth of barley
seed increases significantly when watered by
the persons having psychic healing ability.
Mere touch of the water-container for a few
minutes by such persons was found sufficient
to make the water potent enough to treat
some patients who drank it later. Similar
experiments when performed by dull and
sadistic persons had shown the existence of
opposite and negative effects. Dr. Grad
described it as an X-factor of the vital energy,
which exists in each one of us, but its level
varies with our psychosomatic states. In his
project report (published in JASP 1965) entitled
“Some Biological Effects of Laying On Hands”
Dr. Grad stated that the light-waves existing
in the aura around the fingers of the psychic
8 Nov-Dec 2006
healers as recorded by Dr. Kirlian on celluloid
plates are nothing but the waves of X-energy.
Recent investigations of Dr. Thelma Moss of
the UCLA (USA) and Dr. Robert Miller,
another American scientist of high repute are
also focused on further analysis of the so-
called ‘X-energy’ or para-electricity and
related supernormal powers. Dr. Edward
Bream of Willington, Delaware (USA) had
analyzed the chemistry of the water after the
immersion of the fingers of a Psychic Healer
in it. His results showed 97.04% hydrogen
bonds in it as compared to the 100% binding
in ordinary water. This along with the
observations on the changes in the surface
tension further supported the idea that there
is an emission of electrical energy through
the healers’ fingers. The experiments (in the
context of cloud-chambers) of Dr. Miller’s
team with Fisher’s Transiometer models had
confirmed the above implications.
A research article published in Science Digest
(May, 1982) presents important details on
psychic energy. Dr. Elmer Green, a
Biopsychologist at the Maninger Foundations,
Kansas (USA) and Dr. C. Norman of the Pain
& Health Rehabilitation Centre, Wisconsin
(USA) have studied some parapsychological
effects on human physiology. Their
experiments showed a significant effect of vital
energy on the Cardiac rhythms, EEG, Body-
temperature, the resistance power of the skin
and the viability of the WBCs in large number
of chronic patients. Over 80% of the patients
suffering from different kinds of pains were
totally cured and encouraging responses were
observed in the other patients also.
Experiences of those patients indicate that most
of them felt an electric current or an energy
spark flowing through their bodies while Noted scientists, Dr. M. O. Male and Dr. J. M.
being touched by the healers. Wembrel have cited a large number of
evidential case-studies in support of the above
Life-energy also plays a key role in spiritual
therapies. Prof. Helen F. Dunbar directed the
healing and in strengthening of the willpower.
Joint Committee on Religion and Medicine of
Normally, great personalities have an
the New York Academy of Medicine (1931-
excessive storage of this energy. This energy
1936). In her popular book titled “Emotions
exists in every human being and can be
and Bodily Changes”, she writes that hypnosis
elevated by its controlled use and by
therapy could be effectively used in the
dedicated spiritual practices. Indian sages of
treatment of Hysteria, Phobia, Stammering
yore used to transfer parts of their vital
and some other Neuronic diseases. Another
spiritual energy (pr³ña) into the deserving
doctor, Dr. Win also argues in favor of the
devotees by the process of pr³ña-d³na and
use of hypnotism in curing of various
ïaktip³ta. The ancient Indian scriptures on
psychological disorders.
Yoga Tantra describe these processes in detail.
Dr. Arnold Fast of the USA had successfully
In modern age, Austrian doctor, Francis A.
tried hypnotizing his patients instead of
Mesmer popularized the importance of
giving them anaesthesia during a large number
bioelectromagnetic currents of vital energy.
of minor surgical operations. Many dental
He worked hard to make use of the
surgeons also followed his technique and
bioelectricity in his body for the treatment of
found it more risk-free and convenient. Dr.
some physical and psychological diseases. His
Bernard Levinson also proved the scientific
experiments laid the foundation of
utilization of hypnotism as a substitute for
Mesmerism, which was further developed into
anaesthesia during a large number of surgical
the technique of Hypnotism by Mr. C. Uzigar.
operations at the Tara Hospital in Johanesberg
Hypnosis was initially used for creating
(South Africa). Further, the scientific
artificial deep sleep. The French doctors, Le
experiments of Dr. James Bride confirmed that
Fountain and Braid et al investigated some
the biolelectricity in human body is not only
other uses of Biomagnetism and Hypnosis in
sufficient for various physiological functions
Medicine. A series of advanced scientific
but it could also be utilized for the
experiments on these applications gave birth
development of many supernatural activities.
to a new branch of science called
Effective cure of depression by positive
Electrobiology. The investigations of an
autosuggestions induced in a state of hypnotic
American, Dr. Darling, and a French, Dr.
sub-consciousness is also becoming popular
Durand de Grasse, at New Orleans (USA) are
among neurologists and psychiatrists.
amongst the most significant of the recent
contributions in this area. Several international Dr. Van Otizer, Dr. J. Rafler, Dr. Schultz and
organizations like – The School of Nancy, The Dr. Mar are among the accomplished
School of Charcot and The School of Gynaecologists who successfully experimented
Mesmerism are also engaged in research on on the use of hypnotism in painless deliveries.
therapies based on hypnotism. Dr. Win argues that effectiveness of hypnotism

Nov-Dec 2006 9
increases with the faith of the patient in the
doctor. Dr. Rachen Bake, a bioelectricity
expert from Germany has described the
manifested as well as subtle vital energy (praña)
as a form of fire that is abundant near the face
and constitutes the ‘healing aura’.
dormant energy-currents in the body. It is
said that the persons endowed with this ability
can also affect the vital energy and subtle
bodies of the patients (subjects) apart from
creating visible healing effects on the physical
body.

The investigations of the reputed scientists
like Dr. Modatriuz and Count Pugilov show
that the medicinal uses of pr³ña are only the
glimpses of the enormous capabilities of its
immense power; this energy could also be
utilized for personality development,
awakening of latent talents and the
refinement of attitudes of the aspirants.
Advancement of scientific investigations in
this direction would help reestablishment
and constructive use of the spiritual science
of vital energy as described in ancient Indian
literature.
Oriental philosophy describes that this
supernormal potential of pr³ñika or psychic
healing is only a fraction of the various powers
attainable by spiritual s³dhan³s that enhance
the level of pr³ña and activate its otherwise
As concluded by Dr. Lindoff, an all inclusive
(bio)electromagnetic field representation for
living system would enable a more rational
transformation from genome (or molecular
basis of health, which is the latest paradigm
of modern medical sciences) than the present
endpoint, universally stated in terms of the
so-called visible characteristics or the
phenotypes. This representation strongly
suggests the reason for the efficacy of the
various electromagnetic (and hence the pr³ñic
or psychic) therapies, namely, as the most
direct means of restoring the body’s impacted
(bio)electromagnetic field to its normal healthy
state. This representation would also bring
us closer to the Vedic concept of subtle-body
or energy-body which is regarded as the
source of existence and a tool for evolution of
an individual being or soul.

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

10 Nov-Dec 2006

Body-Mind System?
C olors mesmerize with their beauty and
have a magnetic attraction. The effect
they leave on the body-mind system of the
viewer is deep and profound. Different colors
have their unique attributes and effects. On
this basis, experiments to determine their
therapeutic value are being designed and
tested for mental, physical, emotional and
even spiritual purposes.
Therapeutic use of colors is a very ancient
practice and this science has developed with
the time. The earliest experiments of this
therapy are considered to have been
conducted in India and China. Evidence of
such experiments is also found in ancient
Egypt and Greece. In the middle of the 19th
century researches were made in Europe and
America to find out the linkage between
colors and healing. In those days color therapy
was known as ‘syntonics’. Dr. Harry Riley
Spitler of USA is regarded as the pioneer of
this science. He found that when different
colors were passed one by one before a
patient’s eyes they induced certain mental and
physical changes in him. Such experiments
gradually led to a better perception about the
therapeutic value of colors and they began to
be used as alternative or complementary
medicine.
Nov-Dec 2006
Do Colors Affect
Although the primary colors are only three;
traditionally there have been seven main
colors which also form the constituent colors
of sunlight – violet, indigo, blue, green,
yellow, orange and red. Upanishads have
related these colors to seven Chakras (subtle
energy centers) in our body. A change in these
colors has a corresponding effect upon the
body-mind system. If the magnitude of this
change exceeds a certain quantum, it produces
ailments.
The red color is associated with mooladhar chakra
(supposed to be located between genitals and
anus). It symbolizes vital force, determination
and alertness. Its medicinal use is in the
conditions of cough and cold, anemia and low
blood pressure. It is also employed in
management of stress. Red produces courage,
revenge and hatred too. This color represents
the fire element. Hence it generates heat and
energy in the body. It excites the nervous
system and thus cures the weaknesses
connected with the faculties of touch, smell,
taste, vision and hearing. It keeps the blood
constitution robust and active and hence is
beneficial for cerebro-spinal fluid and
sympathetic nervous system. Red color is
friendly to muscles, haemoglobin and liver
too. At mental plane, red color generates over-
sensitiveness and is also known for anger,
11
violent disposition and irritability. In certain
conditions its use is prohibited as in emotional
instability, anger, fever, hypertension, etc.
The orange color is associated with swadhisthan
chakra (located in the groin). On physical plane
it is beneficial in injuries, functions of spleen,
pancreas and lungs, calcium absorption,
lactation during pregnancy and pulse beating.
It promotes hopefulness, happiness, will
power, intelligence, creativity and social sense.
It cures asthma, bronchitis, cold, seizures,
stone-problems, hypo and hyperthyroidism
and lung related ailments.
Yellow color is connected with manipura chakra
(solar plexus). It is symbolic of mental activity,
intellectual prowess and alertness. It purifies
nervous system, brain, liver, intestine, blood
and skin. It also regulates bile production. It
is considered cathartic and brings joy and
buoyancy. The golden yellow color
strengthens the body and mind and increases
learning capacity. At the same time it also
increases anxiety. Since the yellow color is a
combination of red and green it has the
characteristics of both. It promotes optimism
and hope. It is very beneficial in digestive
functions as well as in skin disorders,
paralysis, constipation, diabetes and
depression. But its use a prohibited during
burning sensation, diarrhea, fever, state of
agitation and increased pulse rate.
Green color is a symbol of peace and
adaptability. It is related to anahat chakra
(situated in heart/lungs). It keeps the body
and mind calm and is beneficial during mental
agitation. But its prolonged use brings
boredom. Green keeps active the sympathetic
nervous system, controls blood pressure and
stimulates the pituitary gland. It removes
12
insomnia, tiredness and irritability. It is also
helpful in muscle and tissue formation. It is
antiseptic, bactericidal and germicidal. Green
color promotes friendship, faith and hope. It
is soothing and gives emotional comfort. At
the same time it also generates jealousy and
superstition. As green is the color of chakra
centered in the heart, it is helpful in heart
ailments, hypertension, ulcer and headache.
It also cures fever, acidity, metabolic
malfunction, obesity, and liver and spleen
problems. Its use is prohibited in conditions
of tumor, cancer, etc.
Blue color symbolizes peace, confidence,
desire and creativity. It is also the color of
Vishuddha chakra (located in the throat),
considered to be related to speech and self-
expression. The blue color slows down heart
rate and hence is considered beneficial in
tachycardia. It helps in reducing high
excitement and manic depression. Blue is
known for high spiritedness, intuition,
honesty, truthfulness, concentration and
devotion. It is used therapeutically in
problems of tumor, infection, anger, hatred,
eye diseases, pineal body etc. But it is
prohibited in conditions of hypertension,
paralysis, muscular stiffness, etc.
Indigo color is associated with Agya chakra or
the third eye (located on the forehead between
the eyebrows). It symbolizes intuition, extra-
sensory perception, etc.
Violet color is a purifier and is related with
Sahasrar Chakra (located on the top of the head).
It affects the whole skeletal and nervous
systems of the body. It is antiseptic and is a
purifier at both physical and spiritual levels
and synthesizes the energy of both levels. It
is famous for regulating the mineral elements
Nov-Dec 2006
of the body. It is a representative color of the
qualities of devotion, self-respect and faith.
White color is a mix of all the seven colors. It
purifies and refines the energy system of the
body, and increases piety and spirituality. It
pacifies the mind, heart and thought and
orients them towards creativity. The brown
color is related with earth. Golden color
develops self-consciousness. It gives immunity
from diseases in general and provides relief
in cardiac problems. According to ayurveda, it
symbolizes ojas (energy). It also regulates
endocrinal glands. Black color gives a sense
of safety and security. It magnifies the power
of attraction in the body to a level that others
are pulled automatically. Black is also regarded
as the color of death. It increases both, the
immunity power as well as obstacles,
opposition and enmity. It activates the
unconscious mind. It also generates fear,
doubt and illusion.
The effect of colors is vast, deep and profound
provided it is used judiciously. Color therapy
has a specific science and technique of its own.
One should select the color suitable for himself
with the help of a competent color therapist.
For this purpose a colored lamp or colored
glass cover of the bulb may be used. The color
of walls, doors and windows as well as bed
covers, cushions, etc. should also be selected
accordingly. Even the plants in the garden
should be chosen for flowers of appropriate
colors. This color scheme helps in meditation
too.
Colors have not only decorative value; they
are powerful media to overcome many of our
day-to-day problems. Besides enriching our
life and surrounding with beauty, taste and
refinement, a judicious use of colors is helpful
in the development of our inner qualities and
capabilities as well.

Saint Tukaram was shudra by birth. His acts of worship and composing of devotional songs
were frowned upon by the contemporary high caste pundits as not only improper but a crime
too. One of them Sri Rameshwar Bhatta once called Tukaram and admonished him – “Being a
shudra you should desist from indulging in bhakti, kirtan and writing of abhangas (type of
devotional songs) etc.”. Tukaram being very simple hearted accepted the advice of Rameshwar
Bhatta and asked, “But what about the abhangas that have already been composed?” The wicked
pundit said, “Throw them down in the river”.
The unattached yogi Tukaram did precisely that and immersed his collection of abhangas in
Indrayani river. But while he did so his heart bled and he lay before the Vitthal temple for full
thirteen days without food or drink. He kept thinking, “My devotion to God is not complete.
That is why He has turned away from me”.
The sincere call of a bleeding heart, which is illumined with the light of truth, never goes
unanswered. On the thirteenth day Tukaram received instructions in his dream that bundles of
his abhanga were lying by the riverside and that he should go and get them. When his devout
followers learnt of his dream they marched in a procession singing paeans of praise for Lord
Vitthal hailing the mercy of God and brought the bundles of Abhangas back – all intact.

Nov-Dec 2006 13
 Vedic Solutions to Modern Problems:
Social, Cultural & Economic Developments-II

S ocial system The varña system devised

according to aptitude and abilities of the
individuals and the collective participation of
people of all varñas in administrative and moral
control in the Vedic society are ideal models
of a sensibly democratic and civilized state. A
real democracy and civilization can be
achieved in human societies only if the citizens
are alert, progressive, duty-bound and
sensitive to the integrity and respect of self
and of others. The collective existence and
contribution of people of each varña to the
Vedic social system can be likened to the
waves of an ocean in its grandeur.
Âïrama System: Ideal Means of Checking
Unemployment!
Another building block of the edifice of the
prospering Vedic society was the Âïrama
system: average span of 100 years of human
life those days was divided into four phases,
namely, Brahmcharya, G—ahastha, V³nprastha
and Sany³sa. The respective age groups of
these four Âïramas were broadly classified as
— childhood to 25 years of age, 25-50 years,
50-75 and 75+. The first phase was spent in
the Gurukuls under the adept guidance of
sagacious masters for cultivation and growth
of moral values, training in ascetic disciplines,
acquisition of knowledge, mental and
intellectual development, constructive
orientation and chiseled refinement and
augmentation of talents, etc. The overall
development of personality shaped in this
phase used to produce noble citizens who
would contribute to the flourishing growth of
society in their G—ahastha Âïrama. Depending
upon his/her spiritual inclinations and purity
of intrinsic tendencies, one was also allowed
to remain life-long “Brahmch³rº” and pursue
the path of s³dhan³ and spiritual
enlightenment.
The G—ahastha Âïrama pertained to one’s
married life and worldly progress and
enjoyment along with discharge of familial and
social responsibilities. Both husband and wife
together used to contribute to the happy
nurturing of the family, and cultural and
economic growth of the society. Resources
for all round growth of the society and upkeep
of the elderly and disabled persons were
mobilized by the g—ahasthas. The charities and
donations of honestly earned wealth by g—
ahasthas used to provide for sustenance of
people in the other phases of life as well.
Having fulfilled the duties towards the family,
the grahasthas used to devote full time and
efforts for the altruistic welfare of the entire
human society in the V³nprastha Âï—ama after
attaining the age of 50 years. For this they
would even move around from one place to
the other and offer voluntary services of their

14 Nov-Dec 2006
life experiences. The Sany³sa Âïrama was spent
in devotion and in attaining deeper knowledge
of meaning and purpose of life.
In the modern scenario, the first phase seems
to have been stunted by mostly bookish
knowledge and media-influenced lop-sided
growth of the child without necessary
nurturing of inner strength and values.
Despite its becoming more and more costlier,
education seems to have confined itself mainly
to give some degrees that would somehow
give one a ‘license’ to get a ‘white-collar’,
money-fetching job. The last two Âï—amas seem
to have become obsolete. In one way or the
other, people remain chained upto the last
breath in the domain of the G—ahastha Âï—ama,
which now mainly revolves around possessive
activities focused at comforts and pleasures
of ‘me, my spouse, my children and ‘my’
grandchildren and may be, ‘my’ other near
relations’. This is why, in spite of enormous
growth of materialistic resources and high-
tech luxuries, we do not find even a fraction
of inner peace and glory of the Vedic Society.
Modification of the nature of G—ahastha Âï—ama
is therefore crucial in the present times.
Incorporation of the Vedic values of “Ida® Na
Ma®” could bring about basic qualitative
changes in the structure of society. Ida® Na
Ma® – it’s not mine – reminds us that whatever
we have acquired or achieved would not have
been possible without the direct or indirect
contribution, help and cooperation of many
others in many ways. It teaches us to be
thankful to them and to shoulder our share of
responsibilities towards the good of the society
as a whole; it also inspires us to be grateful to
Mother Nature for its countless boons.
Adoption of moral disciplines and altruistic
Nov-Dec 2006
attitude by the parents and teachers would
naturally inculcate these values in the children
and thus, to a significant extent, fill the lacuna
in the present education system.
From materialistic view point as well, it is
important to note that as only a particular age-
group and hence only a fraction of the
population was required (and supposed to be)
engaged in earning in the Vedic social system,
there never was a problem of unemployment
and poverty. Moreover, the social system and
the commitment of masses towards their
duties was such that people did not have to
worry about stocking piles of property for
their old age or for their (grand)children. Also
worth underlining is the fact that because of
their chaste attitude and inner strength and
contentment, people weren’t driven by
sensual passions. Population-balance, natural
resource conservation, etc were therefore
auto-regulated in the Vedic society and no
governing body was required to impose such
controls.
The Vedic Culture aimed at enlightenment and
beautification of all facets of life. Not only
literature, art, music, handicrafts and other
creative faculties, but also martial arts,
farming, scientific skills, the daily chores, etc
blossomed in full bloom in the Vedic Culture.
This culture, known as the rishi culture is
affirmed by the savants as the foremost and
preeminent culture of the world (S³ Pratham³
Sank—ati Viïwav³r³) and is also referred as the
Divine Culture. This culture, emanating from
the spiritual science of Gayatri and Yagya,
provided the means of divine ascent of
mankind in the form of Ïodas Samsk³ras
(sixteen sacraments), and Yoga S³dhan³.
Discussion on any of these would require
15
volumes. We shall be highlighting the K—aÌi® Cha Sasya® Cha ManuÌy³ Upa Jºvanti |
foundational principles and easy to practice (Atharvaveda 8|10|24).
methods in separate series on these topics.
Meaning: Food grains and agriculture are
Here we look into the key aspects of
essential for the life of mankind.
Economics in the Vedic society.
The Rigveda (10|28|8) presents an interesting
The earliest mention of economics or wealth
description of how the first ever ploughing of
as artha, can be traced to Vedas[1,2]. The Vedic
a field was done on this earth, how the seeds
definition of artha incorporates not only
of grains were sown — “Dev³sa Âyan
material wealth and prosperity but also
Parï¿n……, Tad Dahanti ||” As cited in the
encompasses the overall well-being and
Atharvaveda (6|30|1), the first ever crop sown
progressive course of life of the people,
and harvested on our planet was barley grown
animals, other living beings and healthy
on the banks of river Sarawasti (Dev³ Iama®
sustenance of natural resources. The Veda says
Madhun³..,.. Kºn³ï³ Âsan Mar¿ta¡ Sud³nava¡ ||).
– Create wealth for society and mankind by
ensuring filial allegiance to Mother Earth It is amazing to see that a whole treatise on
(Atharva Veda 12|1|12). agricultural science is available in the Vedic
texts. The four Vedas describe different types
According to the foundational principles
of soils, almost all types of grains (including
(dharma, artha, k³ma and mokÌa) of the Vedic
pulses and water-grown crops) known to us
(Indian) Philosophy of Life, artha was
till date; best seasons for different crops;
generated by righteous means and utilized for
natural eco-friendly fertilizers; methods of
righteous purposes keeping harmony of spirit
ploughing; irrigation, protection from birds,
and matter.
insects etc, cutting, sorting out the grains from
Joint Professions and Collective Living – the chaff, storing, etc, and varieties of
Technology & Trade with a Difference: instruments used in farming and harvesting.
(e.g. see Vedic Index, Volume 2). There is
Agriculture was the principal source of living
also description of a vast variety of vegetables,
in the Vedic Age. Other major sources, as
fruits and flowers, herbal/plant medicines.
reviewed[1-3] by the scholars of ancient texts
[e.g. Pippali KìiptabheÌaji... (Atharv. 6|109|1),
were animal husbandry, handicrafts and
Khardirasya S³ram… (Rigv. 3|53|19), Tilaïcha
industries and trade. Several hymns in the
Mei… (Yajurv. 18|12), etc]. Similar is the
Vedas highlight the importance of agriculture
picture of various types of birds and wild and
and enjoin that the king (leader) and the wise
domestic animals including aquatic creatures,
men should improve the quality of crops and
insects, etc. The earth seemed to have been
augment the progress of agriculture.
gifted those days with an infinite treasure of
Guidelines to this effect are laid down, for
flora and fauna.
example, in Rigveda (10|101|4) and
Atharvaveda (3|17|1): “Sºr³ Yuójanti Kavayo …. Animal husbandry and cattle based transport
Dhºr³ |” and rural industries are also mentioned in

16 Nov-Dec 2006
detail, such as — dairy farms and products
[e.g. Vraja® K—añudhva® ….| (Rigv. 10|101|8)],
cow-dung based fuels, fertilizers, etc, wool of
sheep, apiary, i.e. honey production,
sugarcane juice and sugar/jaggery production,
distillery, etc [e.g. Karisinih ….(Atharv.
3|14|3); Imama Urnayum (Yajur. 13|50), ].
Weaving, pottery, carpentry, carving,
sculpturing, architecture, jewelry designing,
fine arts and many other kinds of handicrafts,
and small scale industries are listed among the
creative arts and professions in the Vedic texts
[e.g. Urñ³ S¿treña… (Yajur. 19|80), K³r¿raha®
Tato BhiÌag … (Rig. 9|112|3)], so much so that
these are ascribed as indicative of cultural
ascent [e.g. Âtamsank—ati¡ ….. Ïilp³ñi (Ait. 6|27,
Gopath. 2|6|7), Ïilpo Vaiïvadeva¡ (Yajur.
29|58)].
There are descriptions with authentic
references (e.g. in [1, 3]), of chariots, musical
instruments, boats, ship-propelling, sailors,
aircrafts and instruments (e.g. v³tayantra,
tejoyantra, ojoyantra, —atuyantra in [Tait. San.
1|6|1|2]] for measuring wind-speed, light/
radiation intensity, energy, meteorological
parameters etc, and also of import and
export of goods. As mentioned in [2], great
importance was given to global trade to
create global market with the help of vaj-
gatau ratha (fast moving vehicles) in
firmament, oceans and earth (Rig. 10|17|3).
This shows that technology and trading were
also quite advanced in ancient India. Specific
terminologies for taxes, tax collectors, land-
inspectors, accountant, etc, show there was
a well-organized system for smooth
transaction and expansion of businesses and
control over them.
Nov-Dec 2006
Equal opportunities and respect for all, feeling
of togetherness and altruistic approach to
wealth was prevalent in the Vedic and post-
vedic Indian society right uptill the medieval
era. Professions and businesses (i.e. the modes
of generation and distribution of ‘artha’) were
considered only as means of living and
contributing to the prosperity of the entire
society rather than as means of grabbing and
hoarding of wealth.
Knowing the agility of human mind and
natural instincts of people to get drifted away
from self-restraint, the Vedic Rishis had set
norms to ensure that artha (wealth) and k³ma
(worldly desires) be enjoyed by the masses
within the protective guidelines of dharma
(righteous conduct). Care was also taken to
check economics from being driven by an inert
matter (money) and thus becoming a dismal
and confusing social science that is insensitive
to the real light, beauty, joy and sensitivity of
life. The following hymns from the Vedas
highlight these aspects.
The holy Vedas also sing paeans of praise of
‘wealth’ –— e.g. “Vaya® Syam Patayo Rayºñ³m”
(Rigveda 10|121|1); “Ekaïata® LakÌmyo
Martyasya” (Atharvaveda 7|115|3). But
“wealth” here implies “Prosperity”, which in
terms of economic growth meant the 4Ps:
Progress, Profit, Peace and Positivity.
Each of these ‘features’ of prosperity enhances
with spirituality[4].
The Vedas also prescribe the best ways to
spend and earn wealth and thereby ensure the
happy progress of family and the society–– e.g.
Dyumna® Vrañºta PuÌpase| (Yajurveda 4|8);
17
Ïatahasta Sam³haar, Sahastrahasta Sa® Kira
(Atharvaveda 3|24|5) The first one describes
the importance of prudent use of wealth and
savings for what is necessary for the well-
being of the family. The second one enjoins
charity for philanthropic projects: it says “earn
by hundred hands and donate by thousands”.
An important hymn of the Samaveda
(267|310) concerning artha says — “avoid
material wealth reaching the wicked”. They
were aware that material economics based on
inert matter (e.g. gold, money, oil, land, etc)
alone could prove contrary (anartha) to the
very purpose of prosperity – joyful progress.
The aim of linking artha and k³ma with dharma
was, to save man from the tides of sensual
passions that tend artha towards sinful acts.
Dharma provided guidelines to both artha and
k³ma (Rigveda 10|53|8 and Yajurveda 35|10).
For example[2], for a person following dharma,
avoidance of nine kinds of hydra-headed
corruption, its ninety-nine sources of entry in
the gross body, is mentioned in Samaveda
(|179, 913).
Kautilya’s Arthashastra (300, B. C.) stands till
date as a monument of comprehensive
economic theories of production and
distribution of basic necessities, management
of mines, taxation, interest rate, currency,
wages etc. His approach sought a balance
between Vedic economics and the social and
“As a responsible citizen, do not ignore your duty. Do
only those things that augment your dignity.”
18
political realities prevailing in his times. The
original thinkers today, especially those
advocating “swadeshi” development (of
indigenous and self-reliant Indian economy),
should also set similar examples. They may
explore feasible modes of incorporating the
Vedic approach to economics and social
development today with focus on improving
upon the shortcomings and future dangers of
the single-tracked, consumerism and profit-
based western approach and at the same time
adopting its scientific merits in a constructive
way.
References:
[1] Padmshri Dr. KD Dwivedi: Vedoó Meó
Sam³jï³stra, Arthaï³stra aur Sik̳ï³stra.
Vishwabharati Anushnadhan Parishad,
Gyanpur (Bhadohi), 2002.
[2] Prem Sabhlok: Vedic Metaphysics
(www.sabhlokcity.com/metaphysics),
2005.
[3] Dr. AK Jayaswal: Vaidika Sansk—ati Ke
Vividha Ây³ma. Lalit Prakashan, New
Delhi. 2000.
[4] Acharya Pt. Shriram Sharma: Vedon K³ Divya
Sandeïa. Yug Nirman Yojna, Mathura,
1985. + Engl. Translation: “The Divine
Message of Vedas”. Yug Nirman Yojna,
Mathura, 1994.
Nov-Dec 2006
Art of Living – 5
Let Creative Potentials
Materialize Fully
Manase chetase dhiya ³k¿taya uta chittaye all these are multi-dimensional expressions of
human creativity. No form of these
Matyai ïrut³ya chakïase vidhema havi̳ vaya®.
expressions is inferior to or lesser than the
- Atharvaveda 6/41/1 others; it is simply a matter of priority, skill
and distinction. Talent develops any of the
creative potentials to a high level. It is the

W
source of all the glories and possessions of the
e worship by havi (altar offerings) for
world. Wealth, honor, power, fame,
the power of reflection (mental
everything flows from this fountainhead of
inspirations and emotions), for consciousness
talent. Its absence begets only endless
and contemplation, for spiritual intellect
tumbles, rejections and slights. Everyone
(concentration), for inner resolves
wants to cultivate proximity to the meritorious,
(miscellaneous stimuli), for intelligence, for
while the meritless is shunned by all.
powers of memory, hearing (learning), and
sight (manifestation). Those who have been able to develop their
latent creative potentials are like shining
Mental consciousness is the source of all
stars in the human firmament. Their
creative potentials. In the fertile soil of mind
extraordinary achievements and glory act as
sprout forth various kinds of creative urges.
beacons of inspiration for others. People
With proper nurturing and nourishment
longingly gaze at these luminaries, quite
they grow to maturity and make a very
oblivious of the fact that many such potential
impressive impact in the arena of practical
stars are hidden in their own interiors too.
life. Such persons are honored by the world
Only, their brightness has to be brought to
as geniuses. They not only bring laurels to
the fore. Then they, too, can sparkle and
themselves but the whole world benefits
shower their illumination on the world. For
from their invaluable contributions. It is this
this only the potential lying within has to
secret that lies behind the extra-ordinary
be developed and awakened.
talent of those luminaries whose amazing
stories we keep reading in the annals of But how? “I have nothing like this in me”, “I
human civilization. do not see any distinction in me” – One often
comes across negative refrains of this type.
Music, painting, dance, drama, architecture,
Such persons are advised to look within once
sculpture, sports, management, researches –

Nov-Dec 2006 19
again a little more minutely and deeply, and The matter was finally reported to Sri Ma.
also objectively. After hearing everything, the Mother smiled
and said: “You people could not recognize the
The moment we do it, we will definitely notice
real potential of the boy. There is a painter
something special in us, something that
hidden in him. We have to bring that to the
distinguishes us from others and makes us
surface”. The teachers asked: “Mother, how
unique. It could be that there exists in us no
should one recognize one’s creative potential
philosopher or scientist, in whose anticipated
and develop it”? The Mother said: “Its method
uncovering we have been making futile
is very simple. There is, of course, a sea of
searches and finally got tired. It is possible
potentialities latent in everybody, but there
instead that in some remote corner of our
is also something special or exceptional among
inner space a budding sportsman, or a
that. This very exceptional entity is the
musician, or a singer may be dimly twinkling
originality or unique talent of the person which
but whom we have always overlooked and
subconsciously goads and stimulates him again
are paying no heed even today. Remember,
and again. This could be music, painting,
there is an inexhaustible store of creative
science or any other thing. To recognize it,
energy in everyone. God is not partial. He
we should try to perceive the subtle sensations
has not deprived anyone in this whole creation
arising in the inner mind.”
of his grace. Believe it, you are unique in
yourself, and this uniqueness is the creative Once this potentiality has been perceived,
potential which always yearns inside you for practical steps should be taken for its
release. This yearning is the originality of our nurturing. If some one, for example, has a
lives. Only, it has to be awakened, developed natural flair for writing, he should not kill the
and properly channelized. emerging waves of thoughts, ideas or
emotions in him. He should keep a diary with
To the souls who are immersed in dejection,
him and note them down. At the same time,
an anecdotal story of Sri Aurobindo Ashram,
he should keep alive the inclination for study
Pondicherry will be inspiring. Those days the
and contemplation so that he remains in touch
head of the ashram was Sri Ma (the Mother)
with the other currents of thoughts circulating
herself. The selection of the students of the
in the world. He should also earmark a time
ashram’s school was made by her which she
for writing regularly so as to give effective
did with her inner vision. It is well known
expression to his budding talent. It is likely
that the mode of education there is quite
that this expression may not be very good in
different from the normal pattern obtaining
the beginning, but with time, it will improve
elsewhere. Teachers live there as companions
and gain maturity. This process applies to
of students and nurture the latter’s
other fields too. For the right and meaningful
potentialities. In one particular batch, a
expression of these creative potentials, it is also
student was very indisciplined and
necessary that the direction of creative
mischievous, and had made all the teachers
thinking be fixed too.
an exasperated lot.

20 Nov-Dec 2006

WHAT AM I? What am I doing here? Where
am I going?
Personally, I find it impossible to accept the
traditional notions about heaven and hell.
Heaven and hell are real enough as states of
mind - I have known people in both. But to
believe in hell as an actual place where living
souls are tortured eternally, you have to
believe in a crueler God than I believe it
possible for Him to be.
I once had a vivid vision of hell. I was outraged
at the thought that the God of love whom I
love could create such a place. But as the
demon dragged me down into it, he said, “You
don’t have the right idea about this place. It’s
only here because you need it. If you’ll look
around, you’ll see there is no one here except
the people you think ought to be here.”
As to heaven, I pray that we may one day
attain it but perfect bliss would require utter
selflessness and perfect love. It is pretty
obvious that if we should get into it now,
heaven would not long stay heavenly.
Whatever else life - present or future - may
contain, it must contain change. The one
essential element in life, the element that makes
life alive, is change. To be what makes life
alive, is change. To be what you and I are,
here or elsewhere, is to change - and hopefully
to grow.
Nov-Dec 2006
Immortal Journey
I believe we are immortal beings.
“I am immortal, I aver,
For I must live as if I were.”
Life does not make sense if this is all the life
there is. It is too unjust, and I believe in a God
who is just. Even more, He is justice. He is
law. He is even the law that is love.
Hundreds and hundreds of persons have had
experiences that have convinced them that life
goes on beyond this one. Such an experience
is individual and subjective; you cannot make
it come real to anyone who has not had it. But
if you ever have one - this I know - it will be
the realest thing that ever happens to you.
We are on an immortal journey, children of
the Eternal, we are making a voyage in time,
and we have come up to here. As to the
particulars of our voyage, I suppose I believe
in something like reincarnation. Reincarnation
seems comparatively reasonable, though
personally, I don’t like the word; it turns
people off. Most of the world believes in
reincarnation; most of it always has. The East
has always accepted the idea as the most
reasonable that has ever been suggested; and
though it has not been the prevailing belief in
the West, thousands of famous and intelligent
people from Plato and Plotinus to Edison and
Einstein have believed in it.
21
An amazing number of people do. General
Patton -he hardly seems the type to be bowled
over by mystical notions - was absolutely
convinced he had been a soldier many times.
Many people, like Patton, have believed that
reincarnation takes place here on earth over
and over. As for myself, I believe God’s house
has many rooms in it. I believe I have lived
before. I believe I will live again. As to where
and how, perhaps it will be here - I love this
blue-green glowing globe - perhaps it will be
beyond space and even time, an inverted
world where thoughts are things and things
are thoughts. But since it will have me in it, it
will not be too different, because I cannot be
too different and still be me. The essential will
remain essentially the same.
Does the thought, that you have lived many
times seem strange to you? How many lives
have you lived in this one? When I was ten
years old, my whole life changed absolutely
and altogether. My mother ran away from her
marriage and took me and my sister fifteen
hundred miles from everything and everyone
we knew. Everybody who had been in my
former life was gone, except my mother and
sister. And all the circumstances and
conditions changed utterly.
When I was thirty-one I had a tremendous
spiritual experience. After agonizing soul-
searching, I came to such an illumining
realization about myself, I have often told
friends that I count my true birth as from that
time. I went through a gate of awareness, and
life on a different plane of sensitivity began.
When I was thirty-five, I lost my first wife.
That was the end of a life, too; a whole new
set of people and experiences came into it.
22
When I was fifty-five, I began yet another new
life. I started to travel and speak. Since then
my life experiences have altered radically
again.
And I have lived these different lives,
although I have lived in one city since I was
ten and done one work since I was seventeen.
What about you? How many who were an
important part of your life, say at twenty, are
still an important part of your life? Or when
you were ten? Or at your birth? Of those
important to you when you were born - a very
important moment - how many are important
to you still? Very, very few, I would say. Even
if you are very young, very few, probably.
People accompany us on this immortal
journey, some for a long time and some but
briefly. Their importance in our life does not
depend on how long they are with us. They
can be with us for an hour - less than that, for
minutes - and be transformingly important!
A few years ago I made some talks in Palm
Beach. On my last day there, I spoke at a
nursing home. After I made my talk, a nurse
came up to me and said, “There is a woman
who has asked to see you. Could you come
and see her? She is very near death.” She led
me down a long hall and into a room where a
woman lay in bed. The moment I walked into
that room, I knew why I had come to Palm
Beach. It had not been to make the speeches I
had made. It had been because this woman
had drawn me there. Don’t ask me how, I
don’t know, but I knew that woman I had
never seen before in this lifetime - I don’t even
know her name -as well as I have ever known
anybody in this life, better than people I have
known for years and years. There is no
Nov-Dec 2006
question in my mind, that woman and I for a
moment had to reestablish our relationship
(don’t ask me what it was, I do not know, but
I know that it was there and very strong)
before she could go on. And so she called me
to her -and I went.
People say, “I can’t believe I have lived before,
because I can’t remember anything about those
lives.” But how much do you remember about
this one? Very little. On this date ten years
ago, where were you? I haven’t the slightest
idea where I was. On this date last year,
where was I? I don’t know. Do you know
where you were?
And when you were ten years old, what do
you remember of that year? That was one of
the most eventful years in my life. But I have
to think and think for a few events to dribble
faintly back into my mind. And of the time
when you were five? If you can recall
anything, is it not usually because someone
later told you it had happened?
And when we were four, three, two, one? Can
we remember anything?
The past has an unreality about it. A mist falls
between us and the past, and the mist deepens
quickly, so that the figures that move in it
through our mind become but phantasms,
doubtful and indistinct; which is figure and
which is mist becomes harder and harder to
make out.
Time writes. But also it erases -almost as fast
as it writes. We think of time as a rope with
the events of our life tied like knots along its
length. But this is not what time is like. Time
is like a bunch of keepsakes we have tossed
into a drawer of our mind. There they lie
Nov-Dec 2006
tangled together. We may pull them out for a
moment, but after a while we forget just when
it was we threw them in.
We make our journey through time, but how
strange time is. Time is important; we cannot
even imagine anything happening without its
taking time. But time is hard to fix or grasp.
Rubbery and relative, it stretches or
compresses, according to what is happening
and who it is happening to and even where it
is happening, conforming to all sorts of
immeasurables of consciousness.
People have asked me, “If we are reborn, how
long a time passes between incarnations?” I
have often thought, perhaps no time at all -
not in the sense of time as we mark it in the
world of thoughts and things we spend this
lifetime in.
And in deep sleep, does time have any meaning
to us then? If it were not for clocks and the
sun, would we know that it has passed? Is it
more than a bodily process? Had it not been
for his long beard, would Rip van Winkle have
known that he had slept for twenty years?
Time is a measure of here and now. It is futile
and perhaps meaningless to ask where it has
gone or when it will be.
People sometimes tell me they don’t like the
idea of reincarnation because they want to
recognize their dear ones. So do I, and I think
I will. I always have. How do I recognize my
dear ones? My present wife did not come to
me with a sign, saying, “I am your w-i-f-e.” I
think she knew that long before I became
aware of it. But that is not the way she came.
She from Louisiana, I from Delaware, came
by separate, different paths, and when we
23
met, were drawn, not by some vague
recollection, but by deep stirrings, a feeling
of oneness and love; each found the other dear
- that is all.
Only blood relatives come announced, and
they may or may not be dear. When you were
little, your mother led you toward a big
woman bending down above you, and your
mother said, “This is your Aunt Agatha.” And
you let out a scream and fled behind your
mother’s skirt.
No, dear ones don’t come wearing tags or with
a certain name or look. They come being dear.
And that is the way we recognize them - as
someone dear, close, loved. No one has to tell
us. Heart speaks to heart, and that is a
language all of us understand. That is the way
it always has been, that is the way it will
always be, that is the only way it could be.
I do not want my growth arrested anywhere.
If an angel came and said to me, “Choose the
happiest, most beautiful moment of your life,
and I will let you stay there always,” I would
say to that angel, “Get thee behind me. I want
to live now –always only now. I want to be
alive and to be alive is to change and to grow.”
We make an immortal journey. Through
chance and change, by way of worlds forgotten
and courses unremembered yet graven in my
soul, I came here and I journey on.
[Excerpted from ‘Angels Sing In Me’ – Published with glad permission of Unity House, Unity
School, USA – The Publishers.
24
This is the human condition.
I have risen on innumerable mornings.
I have slept through innumerable nights.
I have journeyed on innumerable
journeys.
I have lived in familiar and unfamiliar
worlds.
I have had brave and beautiful
companions, lovely friends.
I shall have them yet again.
I have been weak and strong, wise and
unwise.
I have come on much curious knowledge,
some remembered, some forgotten.
I have done many deeds, some worthy,
some unworthy.
What I am undertaking I am not sure -but
somehow I am sure it is an enterprise
worthy of my effort.
Where I am going I am not sure - but I am
sure it is a destination worthy of myself.
Here I am at this place on this day.
Tonight I shall lie down once more to
sleep and tomorrow - I shall rise again and
Journey on.
- James Dillet Freeman
– Editor]
Nov-Dec 2006

Mark of Spiritual Progress
Y³vati dy³v³p—thivi varimña y³vad³pa¡
siÌyadury³vadagni¡ Tatasvamasi jy³y³n viïvaha
mah³nstasmai te k³ma nama it k—ñomi.
- Atharvaveda 9/2/20
O will power! You are vaster than the extent
of heaven and earth, and the expanse of water,
and the spread of fire. You are ever great. I
bow to you.
T he power inherent in will or determination
is basically spiritual in nature. When a
person shapes his imaginations with the chisel
of intellect, cuts through the tangle of their
web and converts their multiplicity into
singleness, when all imaginations converge
into one, only then determination starts to
sprout. When all the emotions of heart, the
entire vital force of the being and all the mental
energies are poured into it, this tender shoot
grows to become stout. The entire existence,
the whole personality comes to rest on it. Only
in the lives of those who are able to do so,
miracles of the power of determination are seen
to happen.
Inner determination does not develop in those
whose personality is unintegrated and whose
inner energy currents are flowing randomly
in different directions. Such persons lack
concentration, resolve and competence. For
them, determination is merely a word which
has no meaning. They will begin any work
but are unable to stay with it for long, and
abandon the task midway on some excuse or
the other. If they cannot catch hold of a solid
Nov-Dec 2006
Firm Determination is a
pretext, the lame plea of boredom or ennui is
always handy to rescue them. Such persons
do make resolves at the drop of a hat but
simultaneously keep many options ready,
whereas resolve or determination is a
condition of optionlessness. Once the
determination is made, its goal has got to be
fulfilled. It should become synonymous with
life, its whole identity and definition, the alter
ego. One has to live for it and die for it; there
can be no separate existence. Only in those
persons in whose inner depths such complete
conviction grows, there is a meaningful and
full development of determination.
Once we are firmly resolved and make an
inner determination to achieve something, we
immerse ourselves completely in the task of
completing it. Come numerous obstacles,
endless criticisms, or great sufferings, we do
not allow our resolve to be shaken or diluted,
and continue with our ceaseless striving till
the resolve is fulfilled. The truth is that those
who lead a spiritual life and look upon the
omnipotent God as their controller and
benefactor find the hindrances, too, ultimately
turning into indirect aids to their efforts.
These challenges, in fact, go to increase their
strength and act as a spur for heightened
effort. It is only in the absence of spiritual
disposition that obstacles are able to
disappoint and dispirit us, and our
determination gradually wanes and breaks.
It is necessary to identify the reasons that lead
to the disintegration of the resolve because
25
only by such identification can we circumvent
them. The chief among these is the habit of
worrying or brooding. We are wont to forget
that this world is an objectification of the
grand divine design and is controlled by that
very Divine Will. He who overlooks this truth
lacks in total devotion to God. Consequently,
mind becomes stuffed with all sorts of
anxieties, tensions and confusions. When this
brooding tendency becomes chronic, the
feeling of mental torment becomes a
permanent feature, howsoever comfortably
placed we may otherwise be. The inner
determination of such a person is always weak.
Apprehension, doubt, fear and impatience are
some of the other factors that enfeeble the
resolve by making a person pessimist. The
world has a relative existence. Every
phenomenon here has both positive and
negative aspects and one can have positive or
negative attitude towards any circumstances.
If we become adept in optimistic thinking, our
inner strengths go on increasing and so does
our determination. On the contrary, if we
allow ourselves to remain in the grip of
pessimistic thinking only, the power of
determination progressively weakens.
The counsel of Master Mahashaya, a disciple
of Sri Ramkrishna Paramhansa, is very
pertinent in this connection. Master
Mahashaya was among the closest disciples of
Sri Sri Thakur. His spiritual faculties had
developed fully by the blessings of the guru.
Once a novitiate of Belur Math wished to know
from him the secret of spiritual life. In
response, Master Mahashaya said: “Listen son,
if you have ever to know how much spiritually
evolved a person is, examine how much
developed his power of determination is”.
26
Master Mahashaya then proceeded to outline
some important guidelines for increasing this
power. These are:
(1) Accept your failures with grace and
maturity. We become unsuccessful for want
of firm determination. So, after every
failure, make an intensive introspection.
Instead of foisting your shortcomings on
others, accept them and rectify.
(2) Grow tall in the real sense. This means
that you should enlarge your virtues rather
than ego. Increase in will power will be a
natural corollary.
(3) Welcome the tests and trials God puts us
to. Believe it, every suffering in life comes
to improve our ability. If the sufferings
are faced stoically and dealt with correctly,
inner determination grows.
(4) Learn the proper mode of dealing with
antagonists and bad persons. As long as
we are in this world, we will have to learn
to deal with all kinds of persons including
those who are our opponents and are
malicious. Be magnanimous and tolerant
in your behavior towards them too.
Concern yourself only with the positive
aspects of their lives; keep aloof from the
negative ones.
(5) Start tapa. It plays a big role in
augmenting the power of determination.
Regimens of fasting (upavas), tasteless
food (asvad) and silence (mauna) etc lead
to rapid growth in mental resolve. In this
process, there is crucial importance of
tender emotions. Those, whose emotions
are God-oriented, their resolves never
remain unfulfilled.
Nov-Dec 2006

Fundamental Principles
During the thirty years from 1921 to 1951,
except for the unavoidable trips to prison, I
spent my whole time in educational and
constructive work, and I also thought a great
deal about the principles on which it should
be based. I was teaching, studying, reflecting
and so on, but I took little or no part in the
political movement as such, except in the Flag
Satyagraha, Individual Satyagraha and the
‘1942 Movement’, which were matters of
inescapable duty. Apart from that, the whole
thirty-year period was spent in one place. I
kept in touch with events in the outside world,
but my own time was given to an effort to
discover how far my work could be carried
on in the spirit of the Gita, of ‘non-action in
action’.
I entered on this task with such single-
mindedness that it was something peculiarly
my own. But I knew that ‘single-minded’ must
not mean ‘narrow-minded’, that one must keep
the whole in view. So while I was working in
the Ashram, attending to village service and
teaching students, I also kept myself informed
about the various movements going on in the
world. I studied them from the outside, but I
took no part in them. I was in fact in the
position of the onlooker who, it is said, sees
most of the game. If any leader or thinker
visited Bapu at Sevagram he would direct him
to me; it was not my habit to impose my ideas
Nov-Dec 2006
The Holy Task
on others, but there were useful exchanges of
thought, and in this way, even though I
remained in one place, I had good
opportunities to get to know what was going
on and to reflect on it.
These thirty years of my life were shaped by
faith in the power of meditation. I never left
the place, I stuck like a calm to Paramdham
Asharam and the river Dham. After the
painful events in Maharashtra which followed
Gandhiji’s demise, Sane Guruji[1] was much
perturbed and undertook a twenty-one day
fast. He sent me a letter. ‘Vinoba,’ he wrote,
‘won’t you come to Maharashtra? You are
badly needed.’ I wrote back: ‘I have wheels
in my feet, and from time to time I have a
urge to travel, but not now. When the time
comes, no one in the world will be able to stop
me. (It’s possible of course that God might stop
me, He might take away my power to walk,
but that is a different matter.) And until my
time comes, no one in the world can make me
get up and move.’ That reply shows the
stubborn and obstinate spirit in which I stuck
to my own work.
Nevertheless the touchstone of all my
constructive work was whether it would
contribute, however little, to self-realization.
I did my best to nurture in those around me a
spirit of goodwill, and to turn out good
workers. Both we and the government are
interested in constructive work. The
government will certainly take it up, and no
27
doubt there will be beneficial results. But these
benefits, and a revolution in one’s values, are
not the same thing. They would be the same,
of course, if we measure ‘benefits’ in terms of
the eternities; but if our constructive work
aims at temporal, worldly benefits only, it
brings no change in values.
This change of values is what we mean by
‘peaceful revolution’. A revolution is not just
any kind of change; a real revolution means a
fundamental change, a change in values, and
that sort of change can only take place
peacefully, for it takes place in the realm of
thought. This principle was the foundation of
all my thinking, and my experiments were
conducted on this basis.
I look upon myself as a manual labourer, for I
have spent thirty-two years, the best years of
my life, in that kind of labour. I concentrated
on those forms of work which human society
cannot do without, but which in India are
looked down upon as low and mean-
scavenging (removing human excreta),
weaving, carpentry, agricultural labour and so
on. Had Gandhi lived I would never have left
these jobs; the world would have found me
totally absorbed in some work of that kind. I
am a manual labourer by choice, though by
birth I am a ‘Brahmin’, which means one who
is steadfast in Brahman, the Supreme. I cannot
give up that faith in Brahman, and all that I
do has one basic purpose, a deeper and wider
realization of the self.
At the earnest request of Jamnalalji Bajaj, Bapu
decided to open a branch of the Satyagraha
Ashram at Wardha, and directed me to take
charge of it. So with one fellow-worker and
28
four students I started work there on April 8,
1921.
Under Bapu’s Command
In 1925, there was a Satyagraha campaign at
Vykom in Kerala on the issue of temple entry.
The Harijans were not only kept out of the
temple, they were not even allowed to use the
road which led to it. Satyagraha had been in
progress for some time, but seemed to be
having no effect. I was then at Wardha, while
Bapu was at Sabarmati. He sent word for me
to go to Vykom and have a look at what was
going on. He gave me a double job to meet
the learned, orthodox pandits and see whether
anything could be done from their side, and
also to make any suggestions I might have
about Satyagraha itself. I had neither
knowledge nor experience then, yet Bapu put
his faith in me, and I also in faith plucked up
the courage to go. I had many discussions with
the pandits at several places, and as they
preferred to speak Sanskrit I did my best to
speak it also, but I did not succeed in bringing
about any change of heart. As for the rest, any
Satyagraha, if it is pure, is bound in the end
to prove effective. I was able to make a few
suggestions to those who were conducting it,
and reported to Bapu what I had done. Later
Bapu went there in person, and the problem
was solved.
Village Services
From 1932 onwards, with Nalwadi [2] as our
base, we began going from village to village,
trying to be of service to the people. After two
or three years we came to the conclusion that
a solid integrated plan ought to be chalked
out for the whole neighbourhood. As a result
Nov-Dec 2006
of this thinking, in 1934 we set up the Gram
Seva Mandal (Village Service Society), drew
up a scheme of village work for the whole of
Wardha tebsil, and started Khadi, Harijan uplift
and other activities in a few selected villages.
I have no particular liking for institutions. I
have lived in Ashrams such as Sabarmati, of
course, and I even directed the Wardha
Ashram. These Ashrams have moulded my
life, and become a part of me, but I was not
responsible for starting them. It was Gandhiji
who started the Sabarmati Ashram and
Jamnalalji who was responsible for that at
Wardha.
In 1959, when the Gram Seva Mandal was
twenty-five years old, I wrote to the
management and said that in spite of my lack
of interest in institutions as such, I had so far
founded three of them. These were the
Vidyarthi Mandal of Baroda (in 1911-12), the
Gram Seva Mandal of Nalwadi (in 1934) and
the Brahmavidya Mandir at Paunar (in 1959).
One was the work of my early youth, the
second of the prime of my life, and the third
of my old age.
The first was not meant to continue
indefinitely: it was active for the five or six
years of our lives as students. It fully achieved
its purpose. Of its members Babaji Moghe,
Gopalrao Kale, Raghunath Dhotre, Madhvrao
Deshpande, Dwarkanath Harkare and a few
others joined me in public service and were
engaged for the rest of their lives in one
activity or another. Mogheji was with me even
in the Brahmavidya Mandir.
The second institution is the Gram Seva
Mandal. The seed-idea had in fact been sown
Nov-Dec 2006
in the Vidyarthi Mandal in 1912. This
institution cannot be said to have succeeded
one hundred per cent but I am well content
with it, for it has done many kinds of service
and produced a number of good workers.
In 1957, during the bhoodan (land-gift)
movement, I suggested to the Mandal that the
time had come for it to base itself on bhoodan.
From the very beginning it had given the first
place to non-violence and village industries;
it should also work now for the establishment
of a party-less society in the Wardha District.
To this end those who were working for
bhoodan in the district should be enrolled as
members, and the Mandal should thus become
the centre of work for the Gramdan-Gramraj
revolution. Its emphasis on productive work
and self-sufficiency should be maintained, but
it should also do as much extensive work as
possible. In other words, one aspect should
be work of a permanent, self-reliant nature,
while the other aspect should have wider
scope and be financed by Sampatti-dan.
There is one more view of mine regarding the
planning of our lives: it is not right that one
individual should spend his whole life in one
kind of work. When the work has taken shape,
perhaps after twenty or twenty-five years, the
senior workers should gradually withdraw
and become Vanaprasthis [3]. I have always
held this view, and there are not many senior
workers in Paramdham. Like the ever-new
waters of the river Dham, Paramdham itself
remains ever new. I would like the Gram Seva
Mandal to do the same.
Serving Broken Images
During our visits to the villages (from 1932
onwards) we made it a point to observe what
29
was needed, and to hold regular discussions
of how the needs might be met. We had no
idea that we should find leprosy to be so
terribly common, but it quickly compelled our
attention, and the question of how to tackle it
arose. We agreed that we could not ignore it,
though at that time leprosy work had not been
included in Gandhiji’s constructive
programme. With the vision of all-round
service before my eyes I could not neglect this
aspect of it.
Our friend Manoharji Diwan was inspired to
take it up, for the situation distressed him very
much. He was living in our Ashram, busy with
spinning, weaving, cooking, scavenging and
other community work, and taking part in the
village service. He came and told me of his
desire to take up leprosy work, and I warmly
encouraged him. But his mother, who lived
with him, had no wish to see her son devoting
himself to such work, and she came to me. I
said ‘Supposing that you yourself were to
become a leper, would you still ask Manoharji
not to serve you?’ She thought for a moment
and replied: ‘He has my blessing.’
In 1936 therefore the Kushthadham (Leprosy
Centre) was opened at Dattapur with
Manoharji in charge. For the first time I came
into contact with leprosy patients. Two
years later I went to live at Paunar, and while
I was digging there I unearthed several
images of Gods. They were ancient figures,
perhaps thirteen or fourteen hundred years
old, and after lying in the ground so long
they were defaced; noses were disfigured,
arms or other limbs were missing. Their
faces reminded me of those of the leprosy
patients, and now whenever I see the
30
patients I think of the images. They are all
images of God. The most beautiful new
statue cannot call out devotion such as I feel
for these old ones from the field, and when
I see the patients in Kushthadham I feel the
same reverence for them, and I have the
greatest respect for those who serve them.
On one of my visits to Kushthadham I asked
to work alongside the patients for a time, and
joined those who were sowing seed in the
field. It is not possible for me to put into
words the joy I felt then.
When the Brahmavidya Mandir was
established I suggested to Manoharji that
now that he had spent twenty-five years
in this service he should withdraw and
‘just live’ in the Mandir. He agreed, and
came. Then twelve years later I asked him
to go back to the Kushthadham, and once
more he agreed. I felt that we should
undertake to teach Brahmavidya to leprosy
patients, that someone should live among
them twenty-four hours a day and give
them spiritual teaching, prayers, sayings
of the Saints, the Rig Veda and Upnishads,
the slokas of the Gita, the verses of the
Koran, the teachings of Jesus, the Buddha,
Mahavira. The teaching should include
asanas (bodily exercises of Yoga), the
practice of meditation, and pranayam (the
control of breathing). I hoped that in this
way one of them might emerge as a fine
worker, and be inspired inwardly to go
and work in other places. As the patients
were introduced to Brahmavidya they
would understand that their disease was
only of the body, that their true Self was
other than the body. ‘Let the Self lift up
Nov-Dec 2006
Itself.’ If this teaching were neglected, our
service would do them no real good.
Accumulating Love
In 1935 I was forty years of age. I do not
usually remember my birthday, but on this
occasion I had many reasons for doing some
intensive reflection. I was responsible for a
number of institutions and individuals, and it
is not surprising that someone in such a
position should take stock of his resources from
time to time. On that occasion, with forty years
completed, I examined both the past and the
present. From the standpoint of arithmetic,
forty years of one insignificant person’s life
are as nothing in the endless vistas of time;
yet from the point of view of that person,
limited though it is, forty years is a period
deserving of some attention.
Twenty years of my life had been spent in my
home, and an equal number had been spent
outside. Where would the future years be
spent? A man is helpless regarding the past
and blind to the future; he can only leave them
aside and think about the present. So, in 1935
two segments of my life had been completed,
and I had made up my mind about how I
wanted to spend the remainder-though in
practice the whole future is in the hands of God.
Broadly speaking, during my first twenty
years or so I had accumulated knowledge, and
during the following twenty years I had
accumulated the power to observe the great
“Every phase of life is auspicious. So try to keep
yourself happy by adjusting to prevailing
circumstances. ”
Nov-Dec 2006
vows. The next period, I decided, should be
spent in accumulating love. In this task, as I
realize, I have had the help of many noble-
minded people. It is my great good fortune to
have been in the company of the loving and
the pure in heart. With such companionship
one might spend many lives and come to no
harm. -Sant Vinoba Bhave
Notes:
1. A well-known saintly national worker
2. The villages mentioned in the next few
paragraphs, Nalwadi, Dattapur and
Paunar, all lie off the main
Wardha-Nagpur road, about two miles,
four miles and six miles respectively from
Wardha.
3. Dwellers in the forest’: in traditional
Indian thought, people in the third stage
of life, which follows those of the
brahmachari (youth and student) and the
grihasthi (married householder). The
vanprasthi lives in quiet retirement, ready
to serve as needed.
[Published in abridged form with glad
permission of Kalindi Behan, the original
compiler in Hindi (and translated into English
by late Marjorie Sykes) of Vinobaji’s Memoirs
titled ‘MOVED BY LOVE’ of Brahmavidya
Mandir, Paunar (Wardha). – Editorial Team]
31
Health Tips
M ost of the causes of obesity and related
problems discussed in the last issue can
be eliminated or controlled by regular regimen
of what one eats and what one does. Proper
guidelines are available in healthcare centers
and also in popular magazines on nutritious
and balanced diet and practical ways to
exercise and keep fit. However, one should
be careful about what is really suitable for him
or her and how to adopt it.
Excessive dieting or starving in the name of
fast without proper guidance of a nutritionists
might help weight loss but might also weaken
the body and lead to problems like
osteoporosis, in the later age because of
deficiency of calcium and other vital elements
and vitamins. Moreover, this ‘fashionable’
approach involves risk of disturbing the
hormonal system too.
If one is not regular in the exercises, be that
yoga-³san³s, aerobics or practices taught in
gymnasiums, one is most likely to regain the
fat and body-weight lost after long efforts.
The reason being that most of these (except
yoga-³sanas, if accompanied by pr³ñ³y³mas)
remedies focus only at lessening the
accumulated flesh and fat at the exterior of
the gross (physical) body. Modern
physiotherapies and fitness techniques also use
‘liposuction’. In this method, the thick layer
of fat in the abdominal region is ‘sucked’ or
32
Get Rid of Obesity
How?
‘melted’ (and hence excreted by the body with
other fluids) by diathermy or some special
machines. Similar effects are achieved by
isallotherm treatment, deep heat treatment of
steam bath, etc. But all these techniques
provide only a temporary solution and the
rebound effects of these are more rapid and
intense. Therefore these cannot really be
regarded as useful for getting rid of obesity.
It has been a common observation that those
suffering from obesity are prone to gaining
weight much rapidly than shredding it; they
should therefore look for a remedy that
attacks obesity at its root; as well.
Among the other causes of obesity discussed
in the last issue, disorder of hormonal
secretion is of maximum concern. Moreover,
the disorder of hormonal secretion has deeper
roots in the endocrine system and psychology.
It could at times be the side effect of synthetic
medicines or physiological disturbances
caused by anti-contraceptive pills, steroids, or
by pre-menopausal fluctuations, etc. But, more
complicated are the cases of psychological
aberrations and emotional complexities.
For example, perturbation in secretions from
the thyroid, pituitary and pineal glands
generates many psychosomatic problems and
also leads to uncontrollable loss of weight or,
on the contrary, acute obesity. These and
Nov-Dec 2006
other endocrine glands are very sensitive to
mental and emotional states. Emotional shock,
suppression of loneliness in childhood or
adolescence also lead to hormonal
disturbances in the young age which often
give rise to, among other health problems,
obesity; hidden tensions are also found to be
significant causes of obesity. In view of this,
the healthcare approaches that focus on the
emotional core and the mind-body system as
a whole and do not cause any disturbance in
the natural neuro-chemical, hormonal and
physiological processes appear to be more
suitable.
Ayurvedic scriptures advise several methods
for uprooting obesity and also provide feasible
ways for sustaining healthy and hearty life.
These include easy-to-adopt disciplines of
food, eating habits and living style and
naturally effective medicines like rasayanas and
decoctions prepared with the help of selected
herbs/plant medicines. Yagya-therapy is
prominent among the Ayurvedic methods of
curing obesity. These modes of medication
and healing applications cited in ancient Indian
healthcare literature have also been found
effective as per the findings of some modern
laboratory experiments and clinical trials

A mendicant once came to the Buddha and said, “Bhagvan! I have neither intelligence nor
skill nor any kind of semantic ability. So I am not even in a position to frame a proper enquiry.
If however you consider me deserving, say something of your own accord, which you deem
appropriate for me. The Buddha was silent for a few moments. And so was the saddhu. All the
bhikshus (monks) present there kept looking at them in curiosity. Suddenly tears began to flow
from the eyes of the sadhu. He prostrated himself before the Buddha and said in gratitude,
“Bhagvan! How merciful are you! Today I have become blessed.” And dancing and singing in
joy, he departed. The disciples were nonplussed. Not a word had been uttered by the Buddha.
What could possibly have happened in the life of the sadhu?

Anand went to the Buddha and enquired, “Bhagvan! We all are at a loss. There was no dialogue,
no question-answer. What then transpired between you two that totally satisfied the sadhu?
We have been living with you for years now, but nothing of that sort ever happened”.

The Buddha broke his silence, “Anand! There are four types of horses. Firstly, the obstinate
ones who remain completely unmoved even when lashed. The more you hit them, the more
unyielding they become. The second type moves only when whipped. The third starts walking
at the very sound of a whip lashing. But for the fourth type the mere sight of a whip is sufficient
incentive. This sadhu was one such soul. He just needed a spur. It was communicated by my
mind; it was received by his mind. The minds of you people, on the other hand, are like those
obstinate horses; they remain stuck even after repeated whipping.”

The disciples understood. If the guru is approached with a fully receptive mind, everything can
be had without asking.

Nov-Dec 2006 33
conducted at the Brahmvarchas Research
Centre and the Dev Sanskriti University,
Shantikunj, Hardwar. We shall cite some of
the herbal/plant medicinal preparations in this
regard.
Medan³ïaka Kw³tha (Fat-destroying
Decoction):
Ingredients: Equal quantities of (i) Ânval³
(Emblic Myrobalan; Emblica officinalis
Geartn); (ii) HaraÃa (Chabulic Myrobalans;
Terminalia chebula Retz); (iii) Baheó (Beleric
Myrobalans, Beddanut; Terminali belrica
Roxb); (iv) Giloya (Tinospora, Guduchi;
Tinospora cordifolia [wild] Miers); (v)
N³garmoth³ (Nutgrass; Cyperus rotundus
Linn); (vi) Tejapatra (Tamala tree;
Cinnamomum tamala Nees); (vii) Citraka
(White leadwort; Plumbago zeylanica Linn);
(viii) Vijayas³ra (essence/extract of Indian
Hemp Cannabis Sativa, Linn); (ix) Haldi
(Turmeric; Curcuma domestica Val); (x) seeds
of CirciÚ³ or Ap³m³rga (Prickly-chaff Flower;
Achyranthes aspera, Linn).
Method of Preparation and Dose:
Mix the above ingredients in equal proportion
in dry form. Prepare a coarse powder by
adequate grinding. Keep the powder in an
airtight container. As an average dose for an
adult, every day, fresh decoction prepared
with five teaspoons (about 15gm) of this
herbal powder in half-liter water should be
used. Soak 15gm of the powder in half a liter
of water at night. Boil it the next day morning.
The flame of the burner or stove should be
kept mild. It should also be stirred in between
to avoid burning. Boiling should continue till
the solution reduces to its one-fourth. When
34
it cools down to normal (room) temperature,
it should be filtered using a fine, clean piece
of cloth. Half of this filtered solution, mixed
with about a teaspoon of honey should be
drunk empty stomach in the morning between
8 am and 10am and remaining half should be
taken with one teaspoon of honey between 4
pm and 6 pm the same day. Fresh decoction
should be prepared for every day. The honey
should be pure; otherwise the decoction
should be taken without it, as the sugar mixed,
adulterated honey is not good for health.
Likewise several other Ayurvedic medicines
and the diet norms as recommended by the
doctor should also be taken and observed for
best results. In general, as it is well known in
the case of obesity, fried and oily food, use of
cream, cheese and lavish desserts and dry
fruits should be strictly avoided. Fresh, green
leafy vegetables and fibrous food should be
taken instead. The morning dose of the above
decoction should be taken empty stomach and
nothing should be drunk at least for half-an-
hour after taking this dose; nothing should be
eaten until an hour after this dose. The
duration between eating or drinking
something (other than water) and taking the
second (i.e. the afternoon) dose, should be at
least an hour before and after taking this dose.
If this medication is continued with diet and
exercise norms as given below, the positive
results begin to show fast. Within a month a
fat chap would see significant reduction in his
fat and body-weight and would feel fit,
energetic and active.
The following ‘anti-corpulence’ herbal
medicine restrains the production of fat, helps
decomposition of hydrocarbons and
production of useful proteins and easily
Nov-Dec 2006
removable juices without disturbing the
healthy metabolism. It can be taken with or
without taking the decoction. This together
with the decoction is usually advised for those
who cannot do sufficient physical exercise or
cannot be regular in it because of acute obesity
or some other constraints.
Sthaulyahara (Anti-Corpulence) Powder:
Ingredients: Ten grams (10gms) each of the
following — (i) SaunÚha (dry ginger; Zingiber
officinale Roscoe); (ii) Pºpala (Poplar leaved
Fig Tree; Ficus religiosa Linn); (iii) K³lº Mirca
(Black Pepper); (iv) Pippl³m¿la (root of Pºpala);
(v) Ânval³ (Emblic Myrobalan; Emblica
officinalis Geartn); (vi) HaraÃa (Chabulic
Myrobalans; Terminalia chebula Retz); (vii)
Baheó (Beleric Myrobalans, Beddanut;
Terminali belrica Roxb); (viii) Cavya (Piper
officinarum Cas D.C.); (ix) Citrakam¿la (root
of white leadwort; Plumbago zeylanica Linn);
(x) K³lº Jºri (Purple Flobane; Vernonia
anthelmintica (wild)); (xi) Bakucº Bºja (seeds
of Malaya Tea; Psoralea corylifolia Linn); (xii)
seeds of CirciÚ³ or Ap³m³rga (Prickly-chaff
Flower; Achyranthes aspera, Linn); (xiii)
V³yavidang (Barbreng; Embellia ribes Burn);
(xiv) Sendh³ Namaka (Minearal Salt); (xv) K³l³
Namaka (Red or Rock Salt); (xvi) S³d³ Namaka
(Common Salt); (xvii) Yavakï³ra (a carbonate
of potash; potasii carbonas ); (xviii) K³ntalauha
Bhasm (Ayurvedically processed ‘ash’ of a
special kind of ferrous ore).
“A conscience is a guide that cannot remain without inflicting
punishment for misdeeds. However, prior to this, it does warn
several times for avoiding misdeeds.”
Nov-Dec 2006
Preparation and Dose: Mix all the eighteen
ingredients in pure dry form. Grind the
mixture into fine powder. Keep this powder
in airtight glass bottle or any other airtight
glass container. The average dose of this
powder to be taken twice a day is –– about
half to one gram (half teaspoon) in the
morning empty stomach and same dose in the
evening at least an hour before dinner and an
hour after eating anything else. It is advisable
to take this dose of the anti-corpulence
powder with two teaspoons of honey.
However, if pure, natural honey is not
available or is not affordable, it can very well
be consumed with little water.
The diet restrictions remain as in the case of
using the decoction; that is, fried and high
calorie stuffs should be avoided. An ideal diet
is described below. This should be adopted
as far as possible in general and is a must in
case the disease (obesity) is very advanced or
its cause is so intense that no other medication
has been effective despite diet restraints. In
any case one should drink sufficient water
(minimum twelve glasses per day for an adult).
Ayurveda also advises that, except for heart
patients or patients having other serious
problems, every adult should take water
empty stomach to its full capacity every
morning. At least one glassful of water should
be consumed 5-10 minutes before taking meals.
The amount of water drunk during and
35
immediately after meals should be kept to a
minimum – say few gulps to keep the throat
wet. At least one glassful or two of water
should be drunk at a slow pace after about an
hour after the meals. This simple practice
prevents acidity and also helps reducing
obesity. Pure drinking water is a rich source
of energy and of many vital minerals and
vitamins. It is also a necessary medium for
many important biochemical reactions
including those of metabolism and ionic
balance. It thus helps freshening the brain as
well. So consuming it in substantial amounts
is generally good for healthy and hearty life.
Regular adoption of this medication starts
showing positive results in six to seven
months’ time in general. Though at a slow
pace, this medicine uproots the cause of
obesity forever. Most importantly, it does not
have any side effects or risk of prolonged use.
Ideal food for best effects of the herbal/plant
medicinal decoction and powder medication
described here is an appropriate combination
of some of the following items as per their
availability in the season: Chapattis of Barley;
wheat cereals in coarse form (porridge) well
cooked in steam, a little amount of rice (cooked
using old grains of rice), kodo, sanva, neevar,
priyangu, kulathi; Grams/pulses like chana
(black gram), masur (red lentil), munga (green
gram), arhar (yellow gram); vegetables (in
substantial amounts, cooked in pressure
cooker with no or very little oil and minimum
amount of fresh spices like black pepper,
ginger, green chili, turmeric and mineral salt)
such as – patta gobhi (cabbage), padval (round
gourd), torai or lauki (green gourd); gilki (green
legume of the family of green gourd), chaulai
(kidney-bean), palak (spinach), methi
36
(fenugreek) green leafs, muli (radish) and muli-
patta (green leafs of radish); deshi gajar (Indian
carrot), baingan (brinjal), kachcha kela (raw
banana), karela (bitter gourd), kakadi
(cucumber), adarak (ginger); pudina (mint leafs);
fruits like angoor (grapes), santara (orange),
mausambi (sweet lime), jamun (black berry);
and other supplements like cream-free and
butter-less butter-milk or whey (ch³cha or
maÚh³) little amount of pure natural honey.
For quick results, minimizing the chances of
lethargy and re-accumulation of fat and for
generally fit and healthy body and mind, one
should also give include long walks and/or
some physical labor and balancing relaxation
exercises in daily routine. Creative exercises
like gardening, swimming at least once or
twice a week are also good for those who do
not have any health problems in doing so. As
per one’s circumstance, time-schedules and
health, suitable yoga-³sanas and pr³ñ³y³ms
should be practiced for best effects. The
“Pragya Yoga” taught at Shantikunj, Hardwar
is an excellent package found useful for most
men and women. (Details could be found in
the CDs and books available at Shantikunj,
Hardwar. Contact: emd@awgp.org or
abroadcell@awgp.org)
Yagya-therapy for obesity is among the
principal remedies prescribed in the ancient
Ayurvedic texts and has been found very
effective in the research experiments at the
Dev Sanskriti University and Brahmvarchas
center of Shantikunj, Hardwar. We shall
discuss it in detail along with other
applications of yagyopathy in the new series of
articles on Ayurvedic Therapy to be published
in this magazine in 2007.
Nov-Dec 2006
Companions in Solitude – 11
Kinship with Myriad Manifestations of
Gurudev Pt Sriram Sharma Acharya
As per daily routine, today also I set out in
the afternoon to enjoy the lovely beautiful
scenes of the forest. It served many purposes.
Primarily the stroll served to keep the health
and physique in order. But the main motive
was to meet and talk to the companions in this
solitude and enquire of their well being. When
the narrow vision of considering oneself as
the member of only the human species began
to expand, intimacy and one- ness with plants
and trees, birds and animals, moths and insects
began swelling up on its own. These kins do
not speak in the language of man, nor do they
have the social order like that of man. Yet the
worlds of these non-human life forms have
their own place of importance due to their
special characteristics and attributes. Man has
created many narrow distinctions between
man and man on the basis of caste, creed,
colour, region, state, nation, language etc.
Similarly it is also a narrow concept of man to
consider himself to be a member of human
community only and other creatures to be of
a different origin or to consider them as objects
of serving his needs and greeds. Man is only
one of the many children of Nature. Though he
has many superior qualities and qualifications,
the other creatures also have their own special
qualities which man does not have. These
qualities and specialties are also so wonderful
and great as to make man feel humble.
These thoughts were rising in the mind while
strolling today. In the beginning the creatures
and plants who are the members of this
Nov-Dec 2006
Cosmic Existence
solitude seemed silly and unimportant. But
now when they are observed closely and
carefully they are found to be great in their
own domain of consciousness. It seems that
even though nature has given greater measure
of intelligence to man, it has given many other
gifts to these unintelligent offsprings of hers.
Having received those gifts, they can, if they
choose to, feel more proud than man.
Here there are numerous species of birds that
fly to visit far off places very early and
comfortably. They cross over mountains and
change their habitats with the change of
climate. Does man have the ability to fly? He
has succeeded in flying with aeroplanes, but
can it be compared with the ability of birds to
fly on the wings? Man has made a lot of
cosmetics and other things to beautify himself;
but has he been able to achieve the beautiful
colour, shape and design of the birds and
butterflies, who are as attractive as the
celestial maidens?
Many kinds of clothes are used by man to
safeguard himself against cold. But could any
man ever obtain a warm coat of hairs grown
on the body itself like that of bears and sheep?
Should not man whose body emits bad odour
every moment through every pore feel
ashamed before plants and trees whose
flowers spread fragrance every moment? Does
man whose body becomes weak and useless
and ends up in death in a span of about 60-70
years, stand any comparison to pythons, who
happily cover a life span of 400 years? Banyan
trees live upto thousand years.
37
The musk deer sprinting over the mountains
here can easily defeat any man in race. Can a
man defeat a bear in wrestling? Is there any
man who is as industrious and hard working
as an ant? Who can collect honey from flowers
like the honeybees? Is human eye capable of
seeing in darkness, like the cats? Can any man
identify men and materials on the basis of
smell as dogs can, or live in water like the fish
or separate milk and water like the swans?
Has any man the strength of an elephant?
When these virtues and specialties of plants
and animals are considered, the vanity of man
in considering himself to be superior to all
other life forms in the world is baseless.
The thought that man is not everything,
prevailed in mind during today’s stroll. Not
only that he is not superior to but he is not
even the leader of all. True, he has intelligence
and power. True, he has amassed a lot of
means of pleasure. At the same time it is also
true that he has misused this gift. The other
creatures of nature are his own kith and kin.
This earth is the mother of them all too. They
too are entitled to grow and prosper here. But
man has enslaved them all, lorded over them,
destroyed their habitats and trampled upon
their freedom and happiness. He has chained
the animals and tortured them to work for
his comforts and pleasures. He takes away the
milk due for the calves and drinks it himself.
He kills them mercilessly to eat their flesh. He
kills birds and aquatic creatures so as to pander
to his taste buds and fashions. When you think
of the cruel behaviour meted out to these
creatures by man for the sake of flesh,
medicines, fashion, pleasure and luxury, the
morality of man appears to be simply a sham.
The territory where my solitary hut is situated
is abundant with terrestrial, aquatic and aerial
38
creatures, apart from plants and trees. While
roaming about, I meet them naturally. In the
beginning they used to be scared of me, but
not so now. We have now developed a sense
of kinship. They have accepted me as a member
of their family. Now we are not afraid of each
other. Day by day a sense of mutual bonding
is increasing. It seems underneath the chaotic
outer layer, there is a world replete with
heavenly attributes like love, compassion,
friendship, co-operation, generosity, beauty,
peace and contentment. But man has shut
himself away from it and has enclosed himself
in a jail-like world of his own - the man’s
world. This conceited creature boasts of the
achievement of material science. He speaks
highly of his greatness, superiority, education
and morality. But his cruelty towards fellow
creatures of this earth unveils all the false
claims he makes about morality, superiority,
compassion, etc.
Today I was so much engrossed in thoughts
that I lost my way. I have been fondly
watching birds and animals without keeping
count. They too were looking at me
approvingly. Man cannot be adjudged great
among the creations of nature only because
he is intellectually superior. If might is the
yardstick of greatness, dacoits, demons, evil
ghosts, spirits, etc. should be respected
because of their superiority in might. The
symbols of greatness are truth, love, justice,
character, restraint, generosity, sacrifice,
prudence, friendliness etc. Without these
virtues, a man possessing intelligence is a much
more cruel animal than the ferocious wild
animals. The ferocious animals resort to attack
only when hungry; but the intelligent human
beast is ever on the prowl to attack, in order
to satiate his greed and vanity.
Nov-Dec 2006
It was getting late. By the time I reached the
hut, it was already dark. Till very late into
the night I kept pondering. We take pride in
having contributed to the betterment of human
conditions. But is it not communal partiality?
Is it not a narrow outlook to think this way?
Only on the basis of virtues can man be
considered great: else he is the most wicked
among all the creatures. Why should our
outlook be restricted to the problems of
humanity only? Why should not we extend
our kinship with other creatures and
contribute towards furthering their welfare?
A good part of the night passed in these
thoughts. The intense pressure of thoughts
disturbed the sleep. A number of dreams were
seen. In every dream, the scenes of playing
and conversing with varied creatures were
appearing. The substance of it all was that the
consciousness within was experiencing kinship
with all creatures, just like we do with human
beings. Today’s dreams were very pleasant.
It was felt that the soul was expanding in
order to play a much larger role. A few days
back the solitude of this place was boring; but
no place appeared to be solitary now. Playful
companions were everywhere. Though they
do not speak like men or their traditions differ
from that of man, their feelings and emotions
are more authentic and nobler than man’s from
many angles.
WAITING FOR FULFILMENT OF AIM
The duration of sleep is lessened due to light
food. Fruits are very rare now but vegetables
serve to provide the Satwik (pure and pious)
elements in food. If Satwik food is taken, four
to five hours of sleep is enough for a Sadhak
(devotee).
Nov-Dec 2006
Winter nights are long. Sleep is completed
quickly. Mind is rather uneasy today. When
will this Sadhana (spiritual pursuit) be over?
How long will it take for fulfillment of the
aim? When shall I achieve success? Thoughts
like these were coming up. The current of
puzzling thoughts tends to disturb inner peace.
In the flow of such random thoughts it was
not possible to concentrate on Sadhana.
Boredom overtook the mind. So I got out of
the hut to get rid of this boredom and began
to stroll. I simply felt to move ahead. The legs
moved on. The cold was intense. But the pull
to sit in the lap of Mother Ganga was too strong
to care for the cold. A stone lying close to the
edge of the stream was protruding into the
flowing current. This was my favourite place
to sit on. Wrapping the blanket around, I got
there and sat over it. Judging from the position
of stars it was about 2 O’ clock in the night.
Sitting there for a long time induced
sleepiness. The gurgling music of Ganga
induces concentration of mind, as a swing
provides relaxation to the body. When a child
is put in a swinging cradle, it soon falls asleep.
The atmosphere of the place where I am put
up these days is so gentle that the divine
gurgling of the stream sounds like the lullaby
being sung by the mother. In order to get
concentration of mind, this gurgling sound of
the stream was as useful as the heavenly
melodious music. Mind becomes calm and
relaxed. I felt sleepy and wanted to lie down.
Curling up my body I lay down there on the
rock using the blanket both as bed sheet and
wrapper. Sleep slowly began to rock me.
It seemed that the soul of the stone was
speaking. Piercing the blanket, its voice
reached through the ears right into the heart.
39
Even in that dazed condition the mind began
to hear attentively.
The soul of the stone said, “Hey Sadhak, don’t
you feel the blissful experience of the soul that
you started thinking of attaining? Is the joy of
journey any less interesting than reaching the
destination? Is the ticking sensation in
separation less exhilarating than the feeling of
joy in union? You better learn this truth.
God indwells the devotee. So why should there
be delay in union? It is only in order to let the
devotee enjoy the pleasure of Sadhana that He
has hidden Himself behind the veil and is
watching whether the devotee is getting
immersed in the sea of joy of devotion or not.
When he gets fully immersed in this joy, God
too comes and starts dancing with him. Siddhi
(attainment of self-realization) is the stage at
which the devotee tells God that he does not
want merging in the Supreme Self, but longs for
the continuation of separation; so that he gets
happiness and joy of the Divine play.”
The soul of the stone went on telling further. It
said, “Hey Sadhak, you look in front of you. How
eagerly is Ganga rushing down to meet her
Beloved! How pleased she is in this race! Her
union with the ocean has already taken place,
but she is not content with that. How can the
joy in playful action and imagination be had in
the union? Ganga is not content with union which
is the end. She has pledged to keep on her
endeavour to attain the union. So, Sadhak, why
should you be impatient: Your goal is great and
your path is noble. Great patience is needed for
great purposes. Childish impatience won’t do
here. What is the use of worrying about as to
when the aim is going to be achieved?”
The soul of the stone was proceeding non-stop.
With self-confidence, it said -”You look at me.
40
I too am lying here to merge my identity with
that great Being. I am performing Sadhana of
merging myself into the great ocean by
breaking my gross body, this huge piece of
rock, into subtle colloids. With every stroke
of waves a part of my body breaks away from
me and by turning into colloid it flows
towards the ocean. In this way I get rubbed
and enjoy it moment by moment. I am trying
to prolong this enjoyment of separation for
the sake of the Beloved as long as possible.
Had I been impatient like the stones lying in
the middle of the flow, I would have been
broken fast and the destination could have
possibly been reached long back. But that
would have deprived me of the pleasure of
getting chiseled for the sake of the beloved.”
“So don’t be impatient. Impatience generates
jealousy, anger, disappointment,
inconsistency, meanness and lack of faith. Has
anyone having these vices ever become great
or achieved the goal? The foremost attribute
of a Sadhak is patience. Impatience leads to
failure. The allurements of greed, fear,
disappointment and anxiety confronted by the
Sadhak are nothing but tests of his patience.
What kind of a Sadhak are you who did not
learn even this first lesson?”
The soul of the stone finished its sermon. My
drowsiness was broken. This admonition
jerked the conscience violently. ‘You have set
out to become a great Sadhak without studying
even the first lesson! My head bowed down
in shame and shyness. I was blaming myself
and kept trying for long to understand the
point. I looked up; the eastern horizon was
putting on a purple hue, heralding the dawn.
I got up and went back to the hut to attend to
the daily routine.
[To be continued]
Nov-Dec 2006
My Life: Its Legacy and Message – 22

Tapaïcary³ Essential for the Growth of Spiritual Power

[Autobiography of P¿
¿ jya Gurudev, continued from the previous issue]

After returning from England, Aurobindo in hot summer. Thus, in due course,
took all the measures to force the Britishers Aurobindo’s dream was fulfilled.
to leave India. Indian princes were organized,
In the history of spiritual sciences, tapaïcary³
students were mobilized, a new party was
and s³dhan³, have been regarded as the only
formed but he soon realized that these stray
means for higher attainments. This cannot be
efforts would be of no avail to confront the
done by clinging to a luxurious, comfortable
might of the powerful British Empire. It was
life style. It needs single-pointed concentration
not possible in those days to do something
towards the achievement of the noble aim. At
like Gandhiji’s saty³grah. He, therefore, took
the time of writing eighteen Pur³ñas, Vyas
up the work of generating spiritual power to
retired to a cave near Vasodhara in
warm up the atmosphere. He went out of the
Uttarakhand. Ganesh undertook to help him
reach of the Britishers, lived in seclusion in
as his scribe on the condition that he will not
Pondicherry and started doing special
interrupt and will keep totally silent. Such an
tapaïcary³ s³dhan³.
important work could not have been
People may regard it as an act of escapism accomplished without this uninterrupted
but it was not so. Those having keen concentration.
observation knew it very well that Aurobindo
Maharshi Raman remained engaged in
generated powerful invisible energy by his
tapaïcary³ and observed silence during the
tapaïcary³. The subtle atmosphere was
period of struggle for Independence. Besides,
warmed up, giving birth to a number of great
several other elevated saints in the Him³layas
personages at a time, which was
performed specific tapaïcary³ for this purpose.
unprecedented in the history of the country.
This invisible spiritual contribution cannot be
Anybody can be a political leader, but he is
seen and appreciated with material senses.
not necessarily a great man. Great persons are
Persons having spiritual insight alone know
great from every point of view and they
its truth.
possess the capacity to visibly and invisibly
move and influence the public mind. Having Keeping in view the principle that means have
lost everything on account of slavery over a to be in accord with the importance of a
period of two thousand years, the country particular end, specific tapaïcary³ is being
needed such helmsmen who could lead the performed these days to change for the better
nation out of difficulties. They were all born the quality of present atmosphere. Its nature
at one time in large numbers like whirlwinds and standards are, therefore, difficult. In the

Nov-Dec 2006 41
beginning, I was entrusted with the task of restrictions, disciplines and pledges were also
refining public attitudes, and stimulating attached to it.
enthusiasm in the masses for constructive
Jap of a fixed number of mantras can be
activities. This could not have been done
performed by anybody who is sitting idle but
merely by setting up an organisation and
accomplishment of any great task cannot be
preparing speakers, musicians, resources of
achieved merely by such symbolic worship. It
publicity etc. Gurudev, who understood the
has to be linked up with the strict tapaïcary³
reality very well, had, therefore, entrusted
which energizes and rejuvenates physical,
only one task in the beginning, that of
astral and causal bodies and makes them
performing twenty-four G³yatrº
strong in all respects. Accumulated sins and
Mah³puraïcarañas for twenty-four years. The
impurities act as great impediments in the path
credit for all the accomplishments during the
of spiritual progress. They can be burnt out
last thirty years goes to this initial tapaïcary³
only by putting them in the furnace of
which served as a fixed deposit capital. At that
tapaïcary³. When iron-ore is taken out from
time also it was not restricted merely to
the earth it is raw and crude. Similar is the
performing a fixed number of Jap. Several

Rajendra Prasad had taken admission in the renowned Presidency College

of Kolkata. He was simplicity personified. On his first day in the college, he was
clad in dhoti, high-neck coat and cap. Other students were wearing English
attire. They made fun of Rajendra Prasad’s rustic appearance and behaved as if
this ‘Johnny come lately’ did not belong there. When the teacher came into the
class and the round of introductions was made, all were in for surprise including
Rajendra Prasad.

Rajendra Babu was surprised because contrary to his expectation, all the
students were found to be native Indians, not Anglo-Indians; the other students
were surprised because the fellow whom they had been mocking at as a country
bumpkin turned out to be the topper of the university that year. The students
were now amazed to see this sparkling talent hidden beneath such native simplicity.
They were ashamed of their behavior and never made fun of him again. The
same Rajendra Prasad later rose to be the President of India. Indeed, only he is
a true nationalist who has deep respect for his cultural values and dress code.
He alone may be called an enlightened and cultured person

42 Nov-Dec 2006
case with other metals. They have to be put in
a burning furnace to purify them and make
them fit for use. Valuable medicines, bhasma
etc. are prepared by Ayurvedic physicians by
purifying raw materials with fire. The potter
has to put his raw pots in a kiln and apply
requisite heat. The same rule applies to human
beings. Service, s³dhan³, religious pursuits of
the —Ìis are all apparent deeds; but for acquiring
power to achieve some specific goal, they have
to undergo great intensive tapaïcary³ from
time to time. Every great person has to
undergo this austerity in his own way
because, without it, divine powers cannot be
invoked, received, augmented and retained.
So long as there is no piety, brilliance and
maturity in the personality of a man, he cannot
achieve remarkable, significant and praise-
worthy success. How long can a tree, which
has no deep roots, stand against the vagaries
of nature and flourish?
The fundamental principles of tapaïcary³ are
self-restraint (sanyam) and proper utilization
of resources. By observing restraint of sense
organs (indriya-sanyam), a man remains healthy
and the store of his willpower never gets
exhausted. By observing restriction in respect
of spending money (artha-sanyam), a man has
to lead a simple life of an average citizen and
maintain himself on his self-earned, honest
earnings. Best utilization of one’s own time is
“Imbibing virtue springs from the heart whereas flattery
springs from the teeth only. Imbibing virtue is unselfish
whereas flattery is selfish.”
Nov-Dec 2006
known as samaya-sanyam, in which a set work-
routine has to be followed and body and mind
are applied to specific useful pursuits. This
leaves no time for indulging in evil deeds. By
exercising restraint in respect of thoughts
(vic³r-sanyam) the outlook of a person becomes
devout, spiritual and religious and it becomes
easy for him to perform s³dhan³ of Bhakti-yoga,
Gyan-yoga and Karma-yoga. Self-restraint
(sanyam) means saving. By exercising sanyam
of these four kinds, abundant energy is saved,
after meeting worldly needs. This can be
utilized in serving noble purposes. Such a
person leads a relaxed happy jovial life and
accomplishes his personal as well as universal
good. Gurudev had taught me sixty years back
to follow this path which I have been
following strictly ever since. The only purpose
in calling me to the Him³layas from time to
time was to maintain my enthusiasm and
industriousness and strengthen my faith in the
efficacy of tapaïcary³.
By doing s³dhan³ on Bhagirath Shila in
Gangotri I got the power to launch Pragy³
abhiy³n and thus help in the descent of Gy³n
Gang³ (stream of knowledge) on this earth.
While I was in the Âïram of Parshuram in
Uttarkashi, I got the battle-axe with the help
of which I could create turbulence and anger
in the minds of the people against widespread
perversion. According to the scriptures,
43
Parashuram had beheaded several tyrants a
number of times. My activity was confined to
annihilation of evil tendencies lodged in the
human mind. Vic³r-kr³nti and Pragy³ abhiy³n
are not only creative but also reformative.
Both these objectives have been achieved on a
large scale with great success by the power of
tapaïcary³ and not by any miracle or
coincidence.
This is a summary of the past activities. I
have now been directed by Gurudev, to
whose tune I have been dancing as a puppet
throughout my life, to make a big leap in
this direction. Now I have to enter into a
new higher level of tapaïcary³. The general
public knows only that I am living in
seclusion and not meeting anybody. This
information is incomplete. A person whose
whole being is full of diligence,
industriousness, punctuality and order,
cannot live a useless inactive life, as is being
assumed. I am required to do comparatively
far more work and I remain far busier while
living in seclusion. Although I have adopted
the practice of not meeting people, I have
established contact with many illumined,
immortal souls, whose company I have
aspired to enjoy perennially, and which
would not have been possible in the normal
course. How can it then be said to be a life
of seclusion? There has been only a change
in the method of working. The type of
persons who used to meet me and the
subjects of the meetings have changed.
Mystics always adopt such methods. They
appear to be inactive, although they remain
extremely busy. When a top (lattu) revolves
with full speed it appears to be standing
motionless. The fact that it is in motion can
44
be noticed only when its speed is slowed
down and it starts stumbling and falling.
In those days when Einstein was busy in
conducting important research he had changed
his entire routine of life. He used to live all
alone in a huge building where all facilities
were available. All the books, literature,
instruments of research, assistants and
colleagues were readily available at hand, but
they were kept away from him so that
Einstein’s concentration may not be disturbed.
He used to ring a bell and get everything
which he wanted through his attendant.
Visitors waited for months to see him. It was
only thus that it became possible for him to
make his valuable contributions to humanity
which amazed the entire world. The —ïis and
tapasvºs also lived a similar life in seclusion in
the ancient times. They were engaged in
conducting researches on several planes
relating to spiritual science. They used to select
some quiet secluded place and got absorbed
in their work with full concentration.
I have also been directed to do some very
important new type of tasks. The first is to
activate the dormant spiritual power to
neutralize the probability of a worldwide
holocaust. The second is to provide necessary
inspiration and strength to constructive
workers (srajan ïilpºs) without which they will
be unable to do their work satisfactorily.
Third is to initiate and raise the structure of
those righteous tendencies which will act as
guidelines in building the new era. All these
tasks cannot be performed all alone through
the physical body which has a limited range
of power to meet physical needs and can
render help to a limited number of proximate
Nov-Dec 2006
persons. It is necessary to develop the astral
and causal bodies for doing more important
and extensive work. When all these three
bodies become equally strong and active then
alone will it be possible to accomplish the
momentous deeds in accordance with the will
of the ‘Time Spirit’ (Mah³k³l).
Ramakrishna Paramhansa was placed almost
under similar circumstances. He was required
to accomplish a task of worldwide dimensions.
As per plan, he transfused his spiritual powers
into Vivekananda and took upon himself the
responsibility of making the task of the latter
easy and successful from behind the scene.
Such a stupendous task could not have been
accomplished through the physical body. He,
therefore, abandoned it without hesitation. He
had also overspent his energies by liberally
conferring boons. He voluntarily got afflicted
with cancer, discharged his debt and got
engaged in doing the work through
Vivekananda, who did it all according to the
direction of his Supreme Master? When
Ramakrishna withdrew to the astral realm, his
physical absence caused pain and sadness. But
all that had happened was for the greatest
Good. After his physical death Ramakrishna’s
power had increased a thousandfold and many
righteous works were done not only in the
country but also in the whole world. When he
“He who has given up artificiality, deception, and
cunningness and has adopted honesty as the policy
of his life, is the wisest man of the world.”
Nov-Dec 2006
was alive he could give his blessings to some
disciples and transfuse his spiritual powers
into Vivekananda but when he got the
opportunity to act through the astral and
causal bodies he could do far greater works,
which can be hardly understood or quantified.
The life of Jesus Christ has also been of the
same type. He struggled hard throughout his
life but could make only thirteen persons as
his disciples. When he found that his physical
body would not be able to do as much work
as he wanted, he took the help of his astral
body and invisibly helped in the spread of
Christianity throughout the world. On such
occasions great persons voluntarily choose
painful death to clear their past accounts.
Crucifixion of Christ, taking poison by
Socrates, Shri Krishna’s getting hit by an
arrow, Pandavas getting frozen in the
Him³layas, Gandhi’s being shot, are all events
which indicate that all great persons who want
to enter from the physical into the astral form
to accomplish still greater tasks give up their
bodies in such a manner that it be regarded
as a martyr’s death and inspire generations
to come. This has happened with me and is
going to happen also in future.
(To be continued)
45
 The Holy Himalayas and
Glorious Rishi-Culture - II
(Translation of a discourse in Hindi on “Dev³tm³ Him³laya Eva® Ri̺-Parampar³” Delivered by
Rev. Gurudev Pandit Sriram Sharma Acharya – continued from the previous issue)

Friends! In an attempt to resurrect the glory of the

I was telling you about the angelic
contributions of the rishis that laid the
foundation of human cultural ascent and
civilization aimed at global welfare in
harmony with Nature. Have you heard of
rishi Charak? His idol is also enshrined here
(at Shantikunj) in one of the rishi temples, built
as mark of our gratitude and reverence.
Rishi Charak had a prominent place among
the vedic rishis who were sagacious scientists
of Nature. He had discovered enormous
number of medicinal plants and herbs in the
Himalayan region. He had carried out his
s³dhan³ and research in Kedarnath,
Himalayas. The valley of flowers in this
region near the Hemkund Sahib Gurudwara
— tºrtha of the Sikhs - was like a paradise those
days. Rishi Charak loved this place and
nurtured in it a wide variety of rare plants.
What you see here now is only a tiny fraction
of the original botanical garden. These days
you may have to go much higher up to
Tapovan-Nanadanvan, ahead of Gomukh, to
see some of the precious Himalyan beauty and
finest and rarest varieties of flowers including
the real Brahmkamal, which is not found
anywhere else in the world!
medicinal Indian plants/herbs and the Science
of Health – Ayurveda, we have set up a herbal
laboratory in the Brahmvarchas Research
Centre, Shantikunj, Hardwar. The unique
contribution of this lab is identification and
verification of the phytochemical and
medicinal properties of the Himalayan herbs
with respect to the scriptural descriptions. It
was very important to do that, as the
morphology and other properties of the
medicinal plants, would have changed over
the long span of so many thousands of years.
Following the tradition of Maharshi Charak,
we have also experimented on use of fresh
decoctions and dry powder preparations (with
the expiry period of 6 months) of these
medicines. Excellent healing effects have been
observed in hundreds of patients of different
types of diseases. Vedic method of yagya-
therapy using these medicinal plants /herbs
is also successfully applied here.
Uttarkashi region in the Himalayas still has
some Ârañyaks. What does Ârañyaka mean?
Well these are the places where one lives,
away from home, in the age group of
V³naprastha Âïram1 to devote all the time and
efforts to altruistic services of the society, after
fulfilling the responsibilities towards one’s

46 Nov-Dec 2006
family. People in the Ârañyaks, also learnt the
real meaning and glorious purpose of life. In
ancient times, many Ashrams of Rishis used
to have both the Ârañyaks and the Gur¿kuls.
The Gur¿kuls 2 were ideal schools for the
children. I have tried reviving both the
traditions in Shantikunj. The children’s school
here is like a modern model of a Gur¿kul. You
may not find its parallel anywhere in the
world.
There are special s³dhan³-courses for
personality development, refinement and
constructive orientation of the talents of the
youths. Moreover, the Yug Shilpi course
programmes run at Shantikunj for the youths
are like initial phase of renaissance, in today’s
context, of the training programmes at
Nalanda and Takshila universities of the
Buddhist era. Apart from other things the
trainees are also taught light classical music
to generate awareness among the masses
(especially in the countryside in India) and
mobilize them for moral and social upliftment
through the medium of discourses and music.
Dev-rishi Narada was the pioneer of this
tradition. This wandering rishi of the divine
realms had performed arduous tapa in the
Vishnu Prayag region of The Himalayas. He
had invented and disseminated the method
of devotional music and inner awakening by
the angelic source of Vedic Music.
We organize s³dhan³ and training courses to
generate parivrajaks from among the people
who are in their V³nprastha Âïram and have
volunteered for social service. These
volunteers work for awakening the masses
against archaic customs, superstitions,
motivating them towards reformatory and
Nov-Dec 2006
constructive activities and teaching them
righteous values through religious platform
along with educating them. In some respects
the parivrajak tradition here is somewhat
similar to that of the bhikshus – disciples of
Lord Buddha.
Brahmarishi Vashishtha is among the most
revered of rishis of the Vedic times. He had
brought about assimilation of high ethics and
ideals in politics. He was a revered religious
saint, a seer and also the raj-guru3 of King
Dasharath. As per the guidance of my divine
mentor, I have also worked on both the fronts
– spirituality/religion and politics. I have
devoted most of my life to spirituality and
religion. However, a truly religious being
should also earnestly transact the duties of a
good human being. I have tried to do so at
my level best. I have also carried out the
responsibilities of a social worker and a
freedom fighter. From 1920 to 1942, I was
actively associated with the non-violent
freedom-movement of India.
Bramarishi Vashishtha had been the mentor
of Shri Ram, Lakshman, Bharat and
Shratughna. While King Dasharatha was
their biological father, Vashishtha had given
birth to their majestic characters. He had
molded the ideal personalities of these
disciples who continue to stand as immortal
symbols of perennial human values. You all,
my disciples, are like my children. I also
want you to follow the enlightened path of
spiritual unfoldment. I am trying to teach
you why and how to integrate ethics with
civics, politics and other domains of
personal and social life, and thus to integrate
science, spirituality and religion.
47

Adi Shankaracharya had pioneered
renaissance of the glory of Vedic knowledge
during past Buddhistic period. He mostly used
to live in a cave at Jyotrimatha near Badrinath
but had established four major tºrthas in the
four principal directions, with the help of his
capable disciples like Mandhanta. In our
country, pilgrimage is regarded complete only
after visiting all these four sacred tºrthas –
namely, Dwarika, Jyotirmath, Jagannathpuri
and Rameshwaram. Following his tradition
and for the welfare of the masses, I have also
established 2400 Gayatri Shatkipeethas, with
the help of all my disciples like you, while I
am mostly living here in Shantikunj and doing
my tapa-s³dhan³.
Our great rishis had emphasized the
importance of fasting and eating simple
sattwik food earned honestly by self-effort.
This is because the subtle quality of what one
eats has intense impact on one’s subtle body –
especially on the mind. For example, rishi
Pipplad used to survive on the fruits of Pipal
(holy fig tree) during the long years of his tapa
near Lakshman Jhula in Rishikesh region of the
Hilamalyas. Those days the Himalayan forests
were rich in this and several other beneficial
trees; so sufficient quantity of these fruits
might have been easily available. During my
puraïcharaña s³dhan³ of 24 years, I have also
taken only barley and buttermilk; now as well,
I observe fasting and maintain strict discipline
vis-à-vis my food intake. You must remember
time and again that purity of food is essential
for purity and calmness of the mind and
intelligence.
48
Suta and Shaunak rishis had lived in Rishikesh,
Himalayas. Their lucid discussions on
different aspects of human life, religion, etc
are compiled in the Puranas. The narrative
question answer style of teaching through
stories has made these scriptures most suitable
for awakening and educating the masses.
Reviving this tradition in the context of present
times motivated me to write the Pragya
Puranas, four volumes of which are now
complete.
Our rishis had adopted austerities in their own
lives and also inspired others to leave the
selfish tendency of accumulating possessions
and donate their resources for the welfare of
the lowliest and the lost. This is why the great
king Harshwardhan had donated all his
prosperity for the setting up of the university
of Takshashila. This had happened here on the
banks of holy Ganges at Har ki Paudi,
Hardwar. I have brought this “sarmedha yagya”
tradition to Shantikunj; Vandinaya Mataji and
I had initiated it by donating all our property,
jewelry, every single paisa, for the noble
mission of Gayatri Pariwar.
Rishi Kanad was among the greatest seer-
sages and scientists whose illumined insight
had discovered the existence and properties
of atom and subatomic particles without using
any material instruments. He, likewise rishis
Nagarjuna and Aryabhatta, had also carried
out arduous tapa in the Himalayas. Nagarjuna
was a sagacious expert of Chemistry, who had
discovered and invented many varieties of
chemicals from natural substances – the list
included the tonics for youthful longevity and
rare compounds that could transform iron into
gold. Aryabhatta had studied and discovered
Nov-Dec 2006
many secrets of planetary motions and their
impact on the earth; he was the founder of
astronomy and astrology. As most of the
original scriptures detailing the great
inventions and discoveries of these seers of
yore are lost, there is a great need for
reinvestigating the respective disciplines of
knowledge following their approach in new
scientific light. It has been my humble attempt
to motivate some bright modern researchers
in this direction.
The Brahmvarchas research centre of our
mission is established for the purpose of
carrying out applied research in the science of
spirituality and integration of natural sciences
with Vedic knowledge. The Ayurvedic lab
here, as I mentioned earlier, has come out with
excellent herbal/plant medicinal preparations
to prevent and cure several diseases and
psychosomatic disorders that are increasing
in the modern life at an alarming rate without
any other effective therapy. A model of
planetary observatory has also been designed
at Shantikunj and for the first time (in the
known history of the world), a comprehensive
panchnag4 is compiled here. Its computation has
taken into consideration the relative positions
and motions of three newly discovered planets
apart from the most commonly studied nine
planets of our solar system.
You might have read about rishi Shringi who
had cursed King Parikshit for his sinful conduct
against rishi Lomash! The boons and curse
uttered by him were proved to be absolutely
true. He had conducted the Putreshti Yagya for
King Dasharatha after which Lord Ram and
his three angelic brothers were born. Rishi
Shringi was a distinguished expert of the
Nov-Dec 2006
super science of mantras. The s³dhan³ of
Gayatri Mantra, which is recognized as the
origin of all Vedas, the preeminent source of
the powers of mantras, has been the beatifying
force behind the foundation and progress of
our mission. Whatever spiritual attainments
and supernormal potentials you see in me are
natural consequences of this s³dhan³. This
s³dhan³ is guided in the anuÌÚh³na sessions here.
Millions of people have been initiated in this
mantra s³dhan³. Research on this mantra would
help unfold the scientific basis of the
marvelous effects of the mantra and acquaint
the world with the gigantic treasure of
knowledge and culture our Himalayan Rishis
have bequeathed to us. But more importantly,
we the seekers should imbibe this s³dhan³ and
its teachings in our lives and accomplish
something worth our divine origin and
dignity.
It is indeed a boon to get an opportunity to
do Gayatri S³dhan³ in the holy Himalyan
region. All of you are lucky to have got this
chance of doing Gayatri AnuÌÚh³n at this
“Gayatri-Tirtha” Shantikunj, Hardwar. As I
had told you earlier, the ambience of this
Himalayan region is divine; it is pervaded
with the sublime spiritual vibrations generated
by the dedicated s³dhan³s of the Vedic Rishis
since pre-historic times. Do you know there
is a Vilvakeshwar temple here in Hardwar?
This was the place where Goddess Parvathi
had done epochal tapasy³ for Lord Shiva. Her
earlier birth as Sati, the daughter of Daksha,
had also taken place in a nearby area. Daksha
was a technologist of the Vedic Age; a place
called “Daksh Prajapati” in Hardwar marks
his interaction with Lord Shiva. The Ashram
of rishi Kanva was located in slightly higher
49
(on the Himalayan range) region of Kotadwar.
Shankuntala was his daughter. Her son after
whose name our country (India) is called
“Bharat” was also born here. The four grand
tirthas (char dham) – Yamnotri, Gangotri,
Kedarnath and Badrinath – are located in this
Uttarakhand Himalayan region.
The Shantikunj Ashram, is situated in
Hardwar towards Rishikesh, right at the
center of the land where the Ashrams of the
seven Supreme Rishis (Sapt-Rishis) existed.
Also, as I have tried to explain to you in the
two earlier discourses, the Rishi Culture, the
noble deeds of the Vedic rishis, are being
revived here for spiritual awakening of the
world. Your sincere s³dhan³ here is bound to
bring beatifying results. You must try to come
here as often as possible. Vandiniya Mataji and
I are like your parents. This is your home. If
you can’t come for s³dhan³, at least perform
some samsk³ras here. We have made
arrangements for conducting all the “shodas
samskara” (the sixteen sacraments of human life
prescribed under the Vedic System) here in
an ideal way. More importantly, two new
samskaras most relevant today have also been
added — these are the birthday and the
wedding anniversary. Your visit here will
always give you joy and light. This is the
land of the rishis, their sublime presence here
will always bless you. May the divine light
invoked by them inspire and illuminate your
lives.
|| OM SHANTI ||
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50
Notes:
1. V³naprastha Âïram: The Rishi Culture
broadly divides the span of human life
into four phases (each of about 25 years)
w.r.t. one’s duties towards oneself,
family and the society or the world at
large. V³naprastha Âïram refers to the
third phase, which begins say, around
the age of 55 years in terms of the present
life-style. Brahmcarya Aïrama: The first
phase of life (upto the age of about 25
years).
2. Gur¿kuls: Schools for integrated
education, chiseled development of
personality and character, illumination
of intellect, cultivation of virtuous
qualities, training in the observance of
strict disciplines, inculcation of moral
values and constructive orientation of
the student’s personality. These were
nurtured and governed by the rishis
themselves. The students used to be
admitted in early childhood and used
to spend whole of their Brahmcharya
Âïram under the enlightened
guardianship and guidance of the rishis.
3. Rajguru: Revered advisor and spiritual
preceptor of the king.
4. Panchang: Hindu calendar, which also
indicates the effects of different
planetary arrangements on different
days and times of the year.
Nov-Dec 2006