If one can give up likes and dislikes then the world becomes double its space for us to move about. Then we do not go about chasing half the things and running away from the other half.
Those who choose to live well must help others live well, for the value of a life is measured by the lives it touches. And those who choose to be happy must help others find happiness, for the welfare of each is bound up with the welfare of all.
Consider Life a Stage. Play your role and become a spectator and enjoy playing your part. Only when you identify with the potrayal, then the comedy and tragedy becomes you.
"No work in all Indian literature is more quoted, because none is better loved, in the West, than the Bhagavad-gita. Translation of such a work demands not only knowledge of Sanskrit, but an inward sympathy with the theme and a verbal artistry. For the poem is a symphony in which God is seen in all things....The Swami does a real service for students by investing the beloved Indian epic with fresh meaning. Whatever our outlook may be, we should all be grateful for the labor that has lead to this illuminating work."
Dr. Geddes MacGregor, Emeritus Distinguished Professor of Philosophy University of Southern California
[IMG]"The Gita can be seen as the main literary support for the great religious civilization of India, the oldest surviving culture in the world. The present translation and commentary is another manifestation of the permanent living importance of the Gita."
Thomas Merton, Theologian
[IMG]"I am most impressed with A.C. Bhaktivedanta Swami Prabhupada's scholarly and authoritative edition of Bhagavad-gita. It is a most valuable work for the scholar as well as the layman and is of great utility as a reference book as well as a textbook. I promptly recommend this edition to my students. It is a beautifully done book."
Dr. Samuel D. Atkins Professor of Sanskrit, Princeton University
[IMG]"...As a successor in direct line from Caitanya, the author of Bhagavad-gita As It Is is entitled, according to Indian custom, to the majestic title of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada. The great interest that his reading of the Bhagavad-gita holds for us is that it offers us an authorized interpretation according to the principles of the Caitanya tradition."
Olivier Lacombe Professor of Sanskrit and Indology, Sorbonne University, Paris
[IMG]"I have had the opportunity of examining several volumes published by the Bhaktivedanta Book Trust and have found them to be of excellent quality and of great value for use in college classes on Indian religions. This is particularly true of the BBT edition and translation of the Bhagavad-gita."
Dr. Frederick B. Underwood Professor of Religion, Columbia University
[IMG]"...If truth is what works, as Pierce and the pragmatists insist, there must be a kind of truth in the Bhagavad-gita As It Is, since those who follow its teachings display a joyous serenity usually missing in the bleak and strident lives of contemporary people."
Dr. Elwin H. Powell Professor of Sociology State University of New York, Buffalo
[IMG]"There is little question that this edition is one of the best books available on the Gita and devotion. Prabhupada's translation is an ideal blend of literal accuracy and religious insight."
Dr. Thomas J. Hopkins Professor of Religion, Franklin and Marshall College
[IMG]"The Bhagavad-gita, one of the great spiritual texts, is not as yet a common part of our cultural milieu. This is probably less because it is alien per se than because we have lacked just the kind of close interpretative commentary upon it that Swami Bhaktivedanta has here provided, a commentary written from not only a scholar's but a practitioner's, a dedicated lifelong devotee's point of view."
Denise Levertov, Poet
[IMG]"The increasing numbers of Western readers interested in classical Vedic thought have been done a service by Swami Bhaktivedanta. By bringing us a new and living interpretation of a text already known to many, he has increased our understanding manyfold."
Dr. Edward C Dimock, Jr. Department of South Asian Languages and Civilization University of Chicago
[IMG]"The scholarly world is again indebted to A. C. Bhaktivedanta Swami Prabhupada. Although Bhagavad-gita has been translated many times, Prabhupada adds a translation of singular importance with his commentary...."
Dr. J. Stillson Judah, Professor of the History of Religions and Director of Libraries Graduate Theological Union, Berkeley, California
[IMG]"Srila Prabhupada's edition thus fills a sensitive gap in France, where many hope to become familiar with traditional Indian thought, beyond the commercial East-West hodgepodge that has arisen since the time Europeans first penetrated India. [IMG]"Whether the reader be an adept of Indian spiritualism or not, a reading of the Bhagavad-gita As It Is will be extremely profitable. For many this will be the first contact with the true India, the ancient India, the eternal India."
Francois Chenique, Professor of Religious Sciences Institute of Political Studies, Paris, France
[IMG]"As a native of India now living in the West, it has given me much grief to see so many of my fellow countrymen coming to the West in the role of gurus and spiritual leaders. For this reason, I am very excited to see the publication of Bhagavad-gita As It Is by Sri A.C. Bhaktivedanta Swami Prabhupada. It will help to stop the terrible cheating of false and unauthorized 'gurus' and 'yogis' and will give an opportunity to all people to understand the actual meaning of Oriental culture."
Dr. Kailash Vajpeye, Director of Indian Studies Center for Oriental Studies, The University of Mexico
[IMG]"...It is a deeply felt, powerfully conceived and beautifully explained work. I don't know whether to praise more this translation of the Bhagavad-gita, its daring method of explanation, or the endless fertility of its ideas. I have never seen any other work on the Gita with such an important voice and style....It will occupy a significant place in the intellectual and ethical life of modern man for a long time to come."
Dr. Shaligram Shukla Professor of Linguistics, Georgetown University
[IMG]"I can say that in the Bhagavad-gita As It Is I have found explanations and answers to questions I had always posed regarding the interpretations of this sacred work, whose spiritual discipline I greatly admire. If the aesceticism and ideal of the apostles which form the message of the Bhagavad-gita As It Is were more widespread and more respected, the world in which we live would be transformed into a better, more fraternal place."
Dr. Paul Lesourd, Author Professeur Honoraire, Catholic University of Paris
In a certain place the fishermen were catching fish. A kite swooped down and snatched a fish. At the sight of the fish, about twenty crows chased the kite and made a great noise with their cawing.
Whichever way the kite flew with the fish, the crows followed it. The kite flew to the south and the crows followed it there. The kite flew to the north and still the crows followed after it. The kite went east and west, but with the same result. As the kite began to fly about in confusion, it tired itself out and let go of the fish in its mouth. The crows at once let the kite alone and flew after the fish. Thus relieved of its worries, the kite sat on the branch of a tree and thought, "That wretched fish was the root of all my troubles. I have now got rid of it and therefore I am at peace."
As long as a man has the fish, that is, worldly desires, he must perform actions and consequently suffer from worry, anxiety and restlessness. No sooner does he renounce these desires than his activities fall away and he enjoys peace of soul.
The kite cannot live without the fish, for it needs the fish to survive. But luckily for us, there is no compulsion. Desires and Suffering come bundled together in a take-it-or-leave-it package. No doubt then, that Krishna tells us in the Bhagavad-Gita:
"While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises."
"From anger, delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost, one falls down again into the material pool."
räga-dvesha-vimuktais tu vishayän indriyash charan ätma-vashyair vidheyätmä prasädam adhigacchati
"One who can control his senses by practicing the regulated principles of freedom can obtain the complete mercy of the Lord and thus become free from all attachment and aversion."
Hope you enjoyed this edition of the e-Gïtä. You may like to send us the mail IDs of any of your friends who might want to receive this magazine. If you have any questions, suggestions, comments, or criticisms, we would love to hear from you at: vedicvisions@yahoo.co.in. Do give us a couple of days to reply to your mail individually.
Hari Bol!!! Humbly yours, Friends of Lord Krishna.
Divine people see all as men and women, and this is variety. It becomes scientific knowledge when they group them together and call you human beings. Take the science of chemistry, for instance. Chemists are seeking to resolve all known substances into their original elements, and if possible, to find the one element from which all these are derived. The time may come when they will find one element that is the source of all other elements. Reaching that, they can go no further; the science of chemistry will have become perfect. So it is with the science of religion. If we can discover this perfect unity, there cannot be any further progress.
Scientific Data Agnihotra and Microbes, A Laboratory Experience Dr. Arvind D. Mondkar M.Sc; Ph.D(Micro) Agnihotra Ash and Water Soluble Phosphates Dr. Tung Ming Lai Denver, Colorado Agnihotra and Grapes Dr. B. G. Bhujbal, Research Officer, Maharashtra State Grape Growers' Assoc. Poona India Agricultural Experience with Vanilla Plants Abhay Mutalikdesai, Karnatak, India Agnihotra and Microbes,A Laboratory Experience Dr. Arvind D. Mondkar M.Sc; Ph.D(Micro) Our way of life has intensified the quantum of pollution. No place can be called safe from pollution. What varies is the type of pollutant and the degree of pollution. Pollution is of various types such as gaseous pollution, water pollution, food pollution, radioactive pollution and so on. Of these types microbial pollution is the most important type of pollution for people in the medical or paramedical field. Microorganisms are ubiquitous in nature. There are mainly two types, namely non-pathogenic or saprophytic (harmless and not causing any disease) and pathogenic (disease producing). There are certain opportunistic pathogens which, given a chance, can produce disease in human beings. Thus the mere presence of these microorganisms in a definite strength in various media can produce contaminants. Microorganisms like Salmonellae, Shigellae or Vibrios contaminate water, eatables, milk and milk products. When the contaminated eatables are consumed the individual suffers from typhoid, bacillary dysentary or cholera. Similarly, organisms like Staphylococci cause food poisoning by increasing toxins in food. This microorganism also causes wound infections with pus formation. Streptococci infect the respiratory tract after inhalation of the droplet nuclei on which they are settled. Hospital infections by Staphylococci and Pseudomones are not uncommon. Recently, Pseudomonas aeruginosa has been reported to have entered the space age. This microorganism was isolated from the lining of the fuel tank of a jet engine and was found to be responsible for the corrosion of the tank.
It is stated that Agnihotra helps to undo the effects of pollution. In this respect it was decided to observe the last type of pollutant, i.e., microorganisms and the effect of Agnihotra on them. The present article restricts only to the effect of Agnihotra on microorganisms as observed in a microbiology laboratory.
Agnihotra Effect on Bacterial Population
A preliminary experiment was carried out to study the effect of Agnihotra on the bacterial population in a room where Agnihotra was performed. For this study, two rooms of equal dimensions (13¼’ x 8’ x 11’) were selected. In both rooms fire was prepared from dried cowdung cakes in copper pyramids and the basal reading of number of microorganisms in both the rooms was taken by exposing blood agar plates at four corners of the room for 10 minutes. This was done exactly half an hour before Agnihotra time. Agnihotra was performed exactly at sunset in one of the rooms. Bacterial counts were taken again in both the rooms in a similar manner at half hour intervals. Thus readings were taken in both the rooms up to two hours after performance of Agnihotra. It was quite interesting to note that microbial counts in the room where Agnihotra was performed were reduced by 91.4% whereas the room where only fire was generated did not show appreciable changes in the microbial counts. This leads one to think that it was the process of Agnihotra which was responsible for the reduction of bacterial counts and not the mere presence of fire.
Two other similar experiments revealed similar findings. The phenomenon could be explained by giving two reasons:
• Agnihotra fumes are rich in formaldehyde and other substances which have inhibitory effect on microorganisms.
• A phenomenon like smog formation and its diffusion in the upper strata might be a likely postulation.
In the regions of North and South poles, many times, carbon particles accumulate to form a layer called “smog”. When fire is lit the hot currents push the smog into the upper strata and it is diffused in such a way that the carbon particles are no longer harmful in the residual concentration. In the present study perhaps Agnihotra fumes might have dissociated the microorganisms in such a way that the residual population was no more harmful and was well within tolerable limit to human beings.
Agnihotra Effects on Bioenergetic Systems of Individual Microorganisms
This kindled our interest and it was decided to study the effect of Agnihotra on the bioenergetic systems of individual microorganisms. A strain of Staphylococci pyogenes isolated from a pus sample was selected for the study. The strain showed all the characteristics of a pathogen. It was isolated from a lesion, produced beta haemolyses on blood agar, showed a positive coagulase test and fermented mannitol with the production of acid. The strain was innoculated on a pair of blood agar plates, one of which was kept away from the Agnihotra atmosphere (control plate). The other one was exposed to Agnihotra fumes for five minutes and was allowed to remain in that atmosphere till next Agnihotra was performed (approximately 12 hours). Agnihotra is to be performed on the biorhythm of sunrise/sunset. Surprisingly, it was observed that the plate exposed to Agnihotra (test plate) showed a tremendous reduction in the zone of haemolysis as against a wide zone of haemolysis in the control plate.
Organisms from both the plates were then subjected to coagulase test. The organisms from the test plate showed a negative coagulase test demonstrating their inability to produce coagulase. Finally, the organisms from both the plates were emulsified in one ml. of normal saline separately to give suspensions of equal strength. This was achieved by use of Brown’s opacity tube no. 3. The suspensions were then injected intradermally into the thighs of an albino mouse. The mouse was kept under observation for five days.
It was very interesting to note that the suspension from the test plate failed to produce any lesion in the mouse wheras the suspension from the control plate produced typical abscess. These results suggest that Agnihotra played a pivotal role in controlling the metabolic activities of this microorganism. In this case, a pathogenic strain of Staphylococcus pyogenes showed characteristics of a nonpathogenic strain ofter exposure to Agnihotra atmosphere. This was just an observation and triggered quite a number of questions in the mind:
• Is this effect phenotypic or genotypic? • Is it necessary to expose the strain for a prolonged time interval or will a short exposure cause a similar effect? • Will the progeny of these microorganisms behave in a similar manner? • Does the small or microdose of substances released from Agnihotra process boost the immunity mechanism of the patient to get rid of the infection or does the infecting agent lose its virulence? Perhaps both the effects go hand in hand. Answers to these questions are still beyond sight and show a need for further experimentation in this field.
Therapeutic Effect of Agnihotra Ash
An attempt was then made to study the therapeutic use of Agnihotra ash against scabies in rabbits. Rabbits are quite often infected with scabies—marked by snow white crust formations on their nose, ear margins and skin. The infection then becomes systemic and the animal dies. Normally this sort of scabies is cured by daily application of benzyl benzoate and salicylic acid for about 6 to 8 days, depending upon the severity of the infection.
In one study, Agnihotra ash was homogenized with an equal volume of cow’s ghee (clarified unsalted butter) and applied over the infected area above the nostrils of a rabbit. Agnihotra ash worked extremely well and the crust was detached on the third day of application—and that too with a single application. With benzyl benzoate and salicylic acid, it took five days for the crust to detach itself from the control rabbit. Another notable advantage of this was that the preparation was not irritating like benzyl bezoate or salicylic acid. The rabbits always lick that application because of irritation and the young ones die of poisoning. This risk could be avoided with Agnihotra ash.
These results promise a solution to microbial pollution by the performance of Agnihotra and ingestion of Agnihotra ash medicines.
(Reprinted from Satsang Vol. 9, No. 20, 3/4/82) Fivefold Path, Rt. 8, Box 369, Madison VA 22727. Ph. 540-948-5463 Fax 540-948-5214 Agnihotra Ash and Water Soluble Phosphates Dr. Tung Ming Lai, Denver, Colorado I did some lab testing on Agnihotra ash. The results are interesting. 0.10 g. of ash was shaken with 25 mi. of water for forty-eight hours and then the water soluble phosphate content was measured. The same amount of ash was shaken with two different soils (5 g.) from Colorado (also 25 mi. of water) and phosphate content was measured after forty-eight hours of being shaken. The results are as follows. (The values are the average values of duplicates.)
SOIL USED ASH ADDED WATER SOLUBLE
PHOSHATE EXTRACTED
None Non-Agnihotra ash 0.68 mg. P/.02 g. ash
None Agnihotra ash 1.78 mg. P/.02 g. ash
Weld loam Non-Agnihotra ash (0.02 g. ash/g. soil) 4.2 mg. P/ g. soil
Weld loam Agnihotra ash (0.02 g. ash/g. soil) 17.2 mg. P/ g. soil
Red Feather loamy sand Non-Agnihotra ash (0.02 g. ash/g. soil) 2.3 mg. P/ g. soil
Red Feather loamy sand Agnihotra ash (0.02 g. ash/g. soil) 11.5 mg. P/ g. soil
The non-Agnihotra ash was produced with the same ingredients in the same copper vessal as Agnihotra ash. The only difference was the non-Agnihotra ash was not produced at sunrise or sunset, and no mantras were chanted. (All growing plants need phosphorus; however, regardless of how much phosphorus is added to the soil, only the water soluble portion can be utilized by the plant. On an average, only about five percent of the phosphorus in conventional chemical fertilizers is water soluble.--Ed.) AGNIHOTRA AND GRAPES
Dr. B. G. Bhujbal, Research Officer Maharashtra State Grape Growers' Association, Poona, India (Satsang Vol. 8, No. 17, 1981)
Grapes are a difficult crop to grow under Maharashtra's climatic conditions and also equally difficult to study. I have been associated with research work on grapes while studying for my M.Sc. degree at the University of Poona, India since 1967. Various problems faced by the workers since then were finally put before the research workers at the Agricultural College, Poona.
Hybridization work with grapes had already commenced before my association with this work. I have been observing the results of that work. It was reported that the germination of hybrid grape seeds had been very late and low. When I conducted hundreds of crosses at the Ganeshkhind Fruit Experimental Station, Poona-7 and sowed the seeds after treatment by advanced techniques which included hormones, scarification, stratification etc., the results were discouraging. The germination percentage was very low, i.e. below 20 % and some of the seeds even took 300 days for germination.
Meanwhile I came to learn of AGNIHOTRA and HOMA THERAPY FARMING and thought why not have a trial of this therapy in grape research. There was a solar eclipse on 16th of February 1980. I had also read previously that the no-moon day was the best day for seed treatment and sowing. With this background and not to miss the opportunity I coIlected seeds of the Anab-e-shahi, Pandhari Sahebi and Kali Sahebi varieties, local vinifera varieties, as well as some crossed seeds which were collected using the Thompson seedless variety as a male parent to make the cross. In order to conduct the experiment properly, I applied for leave on 20th of February 1980 in time for the treatment to commence on 16th of February, 1980. Some unrooted cuttings of local grape varieties were also collected for additional treatments.
Experimental Plot
All the seeds and the unrooted cuttings were kept in an environment open to Agnihotra fumes. As far as mantras were concerned, I began with the "Tryambakam" Mantra and Homa continued for 2 hours, after which the samples were treated with Agnihotra ash and then put into pots ready for planting. An untreated lot of samples served as a control.
Observations
It was indeed a surprise not only to me and my wife but also to friends who had been laughing at my expenments to observe the first seedlings sprouting on the 21st day of sowing. Some of the recorded observations are given in a table below. The second experiment concerned making raisins. At present, raisin-making is not carried out in Maharashtra except on an experimental basis using the dehydration and sun-drying methods. I collected a few bunches of grapes from growers and hung them in the environment where I was performing Agnihotra. Similar clusters were kept with the growers for making raisins using their own method of sun-drying. After 21 days the drying was almost complete, and after 35 days I collected the clusters and tested them. The raisins were very good in appearance and taste. Special interest rallied around the evidence that the raisins prepared from the Anabe-shahi variety and having low TSS contact were also good. Equally good results were obtained by the Thompson seedless variecy growing in the Agnihotra environment as compared to those varieties generally available in the market.
Another experiment was performed in a grower's field. Mr. Pundlik Khode, a small farmer from the village of Pimpalgaon-Baswant, Nasik District had been much worried about his crop and was doubtful regarding repayment of his bank loan obtained for the vineyard. Agnihotra was done regularly and Agnihotra ash was applied to his vines. The observations which were recorded at harvest time proved very good. The grower, Mr. Khode, had never believed in such a possibility until he saw the actual results. The individual berry as well as the cluster was superior in colour, taste, sweetness and weight. About 150 observers said that the crop was the best in that locality.
EFFECTS REGULAR FERTIZING PRACTICE ONLY AGNIHOTRA REGULAR PRACTICE AND AGNIHOTRA
Seed germination More than 6 months required for germination 21 to 28 days required ***
Bunch development Av. bunch wt. 0.45 Kg. Av. bunch wt. 0.45 Kg. Av. bunch wt. 0.525 Kg.
Disease More disease No disease Less disease
Colour Green yellow Golden yellow Pale yellow
Quality TSS 22 % TSS 24 % TSS 23 %
Loss of harvest About 30 % loss No loss 10 % loss
Effect of Agnihotra on Grapes
The above experiment was conducted in the vineyard of Mr. Pundlik Khode on Thompson seedless grapes at Pimpalgaon Baswant, Nasik, during the year 1979-80.
1. Agnihotra was performed by Dr. B. G, Bhujbal, Asst. Horticulturist, M, Phule Agricultural University. 2. Other Homas were performed by Mr. Ranade, Manager, State Bank of India. 3. Regular operations were carried out by Mr. Pundlik Khode, owner of the vineyard. Mr. Khode was very happy with the Agnihotra results.
Agnihotra was also performed for raisin-making. This was done in March 1980. Clusters were hung from the roof, and under the clusters Agnihotra was performed regularly, twice daily. In 21 days the grapes dried under room conditions and the quality of the grape raisins was excellent. The variety used was Thompson seedless.
Agricultural Experience
Nature is a silent performer and I was anxious to see her work. Since hundreds of farmers are closely observing our Homa Therapy work at Sutagatti, I was slightly under tension. Our faith and devotion has started working in this after three months of regular Homa.
The single infected banana plant has gotten the first healthy leaf. The shoot appears disease-free. I will soon send the earlier and later photograph.
I am also very happy to inform that the first vanilla produce for the year 1999-2000 is of excellent quality. The vanilla bean curing process (three months) was started along with Homa Therapy. The cured vanilla beans were tested at Spice Board testing laboratory in Cochin. The following are the results:
year place vanillin% by weight
1998 ernanakulam (kerala) 2.56
1999 myladumpara (kerala) 2.71
2000 sutagatti (karnatak) 2.91
The above results have given immense joy to all of us, including our fellow organic farmers who had participated in our Homa Therapy. Now a person with deep knowledge about farm seeds has approached us. He is ready to offer voluntary services in developing a seed bank, seed plots and demonstration plots for fellow farmers in our area.
In this month we had three heavy rains at Sutagatti. First occasion was when I was performing Om Tryambakam Homa. The other two rains came during evening Agnihotra. However, the first occasion was special. It rained only over Parashanatti and Sutagatti. This rain was very essential to us because the electricity transmission transformer was burnt and we had no power for fifteen days. Our mud barrage built across River Ghataprabha remains now full; otherwise, it dried up by middle of May. Availability of abundant water for farming during summer has happened, after many, many years.
My workers, their children and neighbors are very much influenced by Homa Therapy. Two of my workers who were alcoholic and non-vegetarians have stopped consuming since last two months. One of them is doing regular Om Tryambakam Homa and Agnihotra during our absence.
All these positive things are due to Yajnya. Abhay Mutalikdesai Karnatak, India
Each State has its own rituals like any other Indian festival. In Bengal, they place the child-god Krishna in a cradle in front of the bonfire and worship him. On the day of the festival, known as Dol Jatra or Dol Purnima, the idol of Mahaprabhu Chaitanya (a saint of Bengal) is taken round the main streets of the city.
In the south of India, where legends about Kamadeva are prevalent, Holi is known by three different names - Kamavilas, Kaman Pandigai and Kama-dahanam.
In North India and Uttar Pradesh, effigies of Holika are burnt in huge bonfires, a tradition even followed in Gujarat and Orissa. Gram and stalks from the harvest are also offered to Agni (the Fire God) with all humility. In Dulandi Holi played in Haryana, the sister-in-law beats her brother-in-law with her sari rolled up into a rope.
In Maharashtra, Holi is also known by the name of "Shimga" and Rangpanchami. The fisherfolk celebrate it on a large scale with some hilarious singing, dancing and merry-making thrown in
If you decide that a particular activity is good and sacred, you should not postpone it. You should immediately implement it and see to it that this good action is successfully carried out. This was the royal path laid down for all by the Buddha. Once Gautama Buddha realized that the body was impermanent, that none of the worldly things were going to last, he resolved to seek out and discover the unchanging truth. He gave up his family and his kingdom and went into the forest to realize the ultimate reality.
There was another great ruler who had an intense sense of sacrifice and detachment. His name was Harischandra. Although he was an emperor, through a series of unfortunate circumstances he lost everything he had in the world, his kingdom, his wife and family, and spent his days as caretaker of a cremation ground.
One day, when Harischandra first started performing his duties in the cremation ground, the corpse of a rich man was brought there by a large number of friends. They brought the body, set it on fire and immediately went back to their homes. Usually when a body is set on fire, a little weight is put on it. Otherwise, as soon as the heat comes, the body bends as if it was getting up, and then lies down again. Only Harischandra remained in the burning ground that day. No friends or relatives of the dead man stayed behind to keep a watch on the body. Harischandra went to get a little more fuel to put on the fire. Suddenly he saw the body lift itself up. He was surprised and went near it to have a closer look.
As Harischandra approached the pyre, he noticed that the body had by itself returned to a prone position. For an instant he thought that it was still alive as if sitting up to look for its relatives and friends, but then he realized that the whole episode was just a momentary illusion of a corpse appearing alive, caused by the heat of the fire. Harischandra thought to himself, "In the same way that I mistook this corpse to be alive, I thought this world to be real. But it is unreal, it gives only an illusion of reality."
Harischandra lamented that such a wealthy man whose corpse was brought there had no relatives or friends to stay with his body until the end. He thought, whatever may be the position and the riches of a person, not even his wife or children retain any attachment to him after his death. As a result of this experience, Harischandra developed an intense detachment towards the objects and forms of the world.
HINDUISM, BUDDHISM & CHRISTIANITY It was quite clear from discussions above that Buddhism evolved from Hinduism-Jainism. After Alexander's invasion of India, there were smaller Greek kingdoms in Iran, Syria, Egypt etc. The Buddhist monks frequently visited these places and exchanged ideas with the kings and other sages of these countries. It is believed in India that Christianity resembles very closely with the Mahayana sect of Buddhism where Buddha is almost treated as God. The system of monkhood and nuns (missionary system), and statements by Lord Christ are there, in a number of Buddhist literature and in the Gita. It is even believed that Lord Christ came to India during the `missing years' when he went to religious centres like Dwarka, Puri, and Laddakh. It was the Buddhist era in India during these years and the Mahayana sect had already taken its roots there. In the eyes of the Indians or Buddhists, the early descriptions of Christianity are almost similar to those of Buddhism. In fact, an actual statement about Mahatma Gandhi was made by a professor in the eighties of this century, who came to visit India from France. He was a Christian and while visiting one of the places in India he said that he could not tell that Mahatma Gandhi was not a Christian. It was profound statement. The Hindus never thought that he (Gandhi) was anything but a Hindu. Therefore, the same person appears different to different people depending on their faiths. It shows that the Truth is the same, no matter which religion one follows.
The future lies in the hands of man himself because he has the capacity to change his future by his own self-effort. The freedom to modify the past and to create a future for better or for worse, is self-effort. When correctly understood, free will is the greatest force of vitality in Hindu philosophy.
IN DAYS of yore, there were communities of cannibals in India. They caused much havoc. They threatened the lives of many innocent people. One of them was Holika or Putana. She took immense delight in devouring children. Sri Krishna destroyed her and thus saved the little children. Even today, the effigy or figure of Holika is burnt in the fire. In South India, the clay figure of Cupid is burnt. This is the origin of the great festival of Holi.
It begins about ten days before the full moon of the month Phalgun (February-March), but is usually only observed for the last three or four days, terminating with the full moon. This is the spring festival of the Hindus. In the spring season all the trees are filled with sweet-smelling flowers. They all proclaim the glory and everlasting beauty of God. They inspire you with hope, joy and a new life, and stir you on to find out the creator and the indweller, who is hiding Himself in these forms.
Holi is known by the name of Kamadahana in South India, the day on which Cupid was burnt by Lord Siva.
Another legend has it that once upon a time an old woman's grandchild was to be sacrificed to a female demon named Holika. A Sadhu advised that abuse and foul language would subdue Holika. The old woman collected many children and made them abuse Holika in foul language. The demon fell dead on the ground. The children then made a bonfire of her remains.
Connected to this legend of the demon Holika is Bhakta Prahlad's devotion to Lord Narayana, and his subsequent escape from death at the hands of Holika. Prahlad's father, Hiranyakashipu, punished him in a variety of ways to change his devotional mind and make him worldly-minded. He failed in his attempts. At last he ordered his sister, Holika, who had a boon to remain unburnt even in fire, to take Prahlad on her lap and enter into the blazing flames. Holika did so. She vanished, but Prahlad remained untouched and laughing. He was not affected by the fire on account of the Grace of Lord Narayana.
This same scene is enacted every year to remind people that those who love God shall be saved, and they that torture the devotee of God shall be reduced to ashes. When Holika was burnt, people abused her and sang the glories of the Lord and of His great devotee, Prahlad. In imitation of that, people even today use abusive language, but unfortunately forget to sing the praises of the Lord and His devotee!
In North India, people play joyfully with coloured water. The uncle sprinkles coloured water on his nephew. The niece applies coloured powder on her aunt's face. Brothers and sisters and cousins play with one another.
Huge bundles of wood are gathered and burnt at night, and everywhere one hears shouts of "Holi-ho! Holi-ho!" People stand in the streets and sprinkle coloured water on any man who passes by, be he a rich man or an officer. There is no restriction on this day. It is like the April fool’s Day of the Europeans. People compose and sing special Holi songs.
On the festival day, people clean their homes, remove all dirty articles from around the house and burn them. Disease-breeding bacteria are thereby destroyed. The sanitary condition of the locality is improved. During the festival, boys dance about in the streets. People play practical jokes with passers-by. A bonfire is lit towards the conclusion of the festival. Games representing the frolics of the young Krishna take place joyously around a fire.
On the last day of Holi, people take a little fire from this bonfire to their homes. They believe that their homes will be rendered pure, and their bodies free from disease.
Nowadays, people are found indulging in all sorts of vices in the name of the Holi festival. Some drink intoxicating liquor like toddy and fall unconscious on the roads. They indulge in obscene speech as a result of drinking. They lose respect for their elders and masters. They waste their money in drink and dice-play. These evils should be totally eradicated.
Festivals like Holi have their own spiritual value. Apart from the various amusements, they create faith in God if properly observed. Hindu festivals always have a spiritual significance. They wean man away from sensual pleasures and take him gradually to the spiritual path and divine communion. People perform havan and offer to the gods the new grains that are harvested.
On such holy occasions there should be worship of God, Satsangs, and Kirtan of the Lord's Names, not merely the sprinkling of coloured water and lighting of bonfires. These functions are to be considered most sacred and spent in devotional prayers, visiting holy places, bathing in sacred waters, and Satsangs with great souls. Abundant charity should be done to the poor. Then only can Holi be said to have been properly celebrated. Devotees of the Lord should remember His delightful pastimes on such happy occasions.
All great Hindu festivals have religious, social and hygienic elements in them. Holi is no exception. Every season has a festival of its own. Holi is the great spring festival of India. Being an agricultural country, India's two big festivals come during the harvest time when the barns and granaries of our farmers are full and they have reason to enjoy the fruits of their hard labour. The harvest season is a festive season all over the world.
Man wants relaxation and change after hard work. He needs to be cheered when he is depressed on account of work and anxieties. Festivals like Holi supply him with the real food and tonic to restore his cheer and peace of mind.
The religious element in the Holi festival consists of worship of Sri Krishna. In some places it is also called the Dol Yatra. The word dol literally means "a swing". An image of Sri Krishna as a babe is placed in a little swing-cradle and decorated with flowers and painted with coloured powders. The pure, innocent frolics of little Krishna with the merry milkmaids—the Gopis of Brindavan—are commemorated. Devotees chant the Name of Sri Krishna and sing Holi-songs relating to the frolics of little Krishna with the Gopis.
The social element during Holi is the uniting or "embracing" of the great and the small, of the rich and the poor. It is also the uniting of equals. The festival teaches us to "let the dead bury the dead". We should forget the outgoing year's ill-feelings and begin the New Year with feelings of love, sympathy, co-operation and equality with all. We should try to feel this oneness or unity with the Self also.
Holi also means "sacrifice". Burn all the impurities of the mind, such as egoism, vanity and lust, through the fire of devotion and knowledge. Ignite cosmic love, mercy, generosity, selflessness, truthfulness and purity through the fire of Yogic practice. This is the real spirit of Holi. Rise from the mire of stupidity and absurdity and dive deep into the ocean of divinity.
The call of Holi is to always keep ablaze the light of God-love shining in your heart. Inner illumination is the real Holi. The spring season is the manifestation of the Lord, according to the Bhagavad-Gita. Holi is said there to be His heart.
So long as we stay at the level of only worshipping God as an external reality, we create and sustain a wide gap between the worshipper and the worshipped.
Prayer is turning our mind to a greater source of power, knowledge and wisdom. Once we are tuned up, this power, knowledge, and wisdom from the source flow through us.
Journey to Silence - Aids to Meditation based on Adi Sankara's text on Vivekachoodamani (transcribed from a talk by Swami Mitrananda) One man sitting quietly in a temple praying, a person passing by asked, '' what do you pray?". "In the beginning I used to come and say so many things, God used to listen, then slowly God started speaking and I started listening, now I don't speak neither God is talking. Both are sitting quietly", the man answered. This is how a seeker's life is also. When we arrive at this state of mind, i.e. the peak of inner silence, we have reached meditation.
Thoughts are expressions of desire. Why desire? We understand ourselves as limited and therefore are seeking continuosly for fulfillment. There in lies the problem of 'non-apprehension and mis-apprehension' of seeking fulfillment from the world without focusing within. Individuality manifests due to ignorance and in not understanding the truth of our real nature. Desires creates a screen from realising the truth and more the desires, larger is the screen blocking the path to Truth.
Mind has to be moulded, trained to drop the demands. Mind is very tricky and it has to be handled with care and tenderness. If we are harsh, it will rebel more. Anything you say "no" , it will say "yes", such are the peculiar tendencies of the mind. Don't force the mind, suppression and repression only acts as a hindrance. For a seeker, co-operation of the mind is very important.Educate and guide the mind. Mind has to be inspired, tamed gently in the light of knowledge to lead us to the reality of life and ultimately the Truth.
Knowledge or devotion alone cannot take us to the truth. Only a combination- the right attitude can take us there. Love for the Lord and knowledge about the Lord are both equally essential to seek and 'remain in' (bhava atmani) the Truth. Misunderstanding that I belong to a particular caste, creed, in this lineage, etc. has to be dropped to experience the Infinite, the individuality must be dissolved.
'Jati, Niti, Kula, Gotra turagam', keep away from these, don't identify, all these false identifications has to be dropped to go beyond.
"Get rid of the Ego", "Give up desires", we are told continuously, is it easy? What is it, that we have to give up. Ego is an identity of all that we are not actually, identifying with so many things we are not is called maya. There are different ways of looking at it. Ego is absolute memories of the past, that is not real, dragging it to the present and making it real. We continuosly identify with so many things that is not necessary. We are so affected if anything happens to the identities we are identified with. We become so fearful when we try to drop the identity, but actually we are dissolving the 'I' and merging closer to God. People are not aware and they hold on to it.
In meditation, one has to drop the race/creed, name, merits/demerits, good/bad, remove all these identities. In our journey to quieten the mind - first cut off from these limited identifications. Inspire and encourage the mind to do it. Inspire the mind with the knowledge. Understand, these identifications are the ones that limits an individual.
All our living is being identified with jati, niti, kula, gotra, nama, roopa, desha, kaala. Ego or our individuality is kept nourished by these things. Unless we transcend these, we are trapped.
There were two sufi saints, one wanted to show his spiritual strength, he drew out his mat on the surface of the sea and started meditating, the other saint just looked and flung her mat and started meditating in space. The saint in the water was shocked, how she could do that, she smiled and said, " we are wasting time showing off these, what you did a fish can do, what I did a bird can do." Diversions are created in the mind with foolish identifications. In God's creation, all this is not at all required. Ultimately, the Truth is we are Brahman, no barriers, no identities. If required, like roles in a play, use the identities at the transactional level. Don't take it deeper. Be Alert!
In our vedas, the Truth is indicated by the following 4 maha vakyas :
. Pragnyaanam Brahma - Consciousness is God . Aham Brahmasmi - This Self in me is that Brahman . Tat Tvam Asi - That Thou Art . Aham Brahmasmi - I am Brahman
This is the Truth, our true nature. Experience and realize That in the silence of meditation.
My husband is an engineer by profession, I love him for his steady nature, and I love the warm feeling when I lean against his broad shoulders. Three years of courtship and now, two years into marriage, I would have to admit, that I am getting tired of it. The reasons for me loving him before have now transformed into the cause of all my restlessness. I am a sentimental woman and extremely sensitive when it comes to a relationship and my feelings. I yearn for the romantic moments, like a little girl yearning for candy. My husband is my complete opposite, his lack of sensitivity, and the inability of bringing romantic moments into our marriage has disheartened me about love. One day, I finally decided to tell him my decision, that I wanted a divorce. ''Why?'' he asked, shocked. ''I am tired, there are no reasons for everything in the world!'' I answered. He kept silent the whole night, seemed to be in deep thought with a lighted cigarette at all times. My feeling of disappointment only increased. Here was a man who can't even express his predicament, what else can I hope from him? Finally he asked me: what can I do to change your mind? Somebody said it right: it's hard to change a person's personality, and I guess, I have started losing faith in him. Looking deep into his eyes I slowly answered: Here is the question. If you can answer and convince my heart, I will change my mind -- Let's say, I want a flower located on the face of a mountain cliff, and we both are sure that picking the flower will cause your death. Will you do it for me? He said: I will give you your answer tomorrow... My hopes just sank by listening to his response. I woke up the next morning to find him gone, and saw a piece of paper with his scratchy handwriting, underneath a milk glass, on the dining table near the front door. The note read: ''My dear, I would not pick that flower for you, but please allow me to explain the reasons further.'' This first line was already breaking my heart. I continued reading... ''When you use the computer, you always mess up the software programs, and you cry in front of the screen. I have to save my fingers so that I can help to restore those programs and wipe off your tears. You always leave the house keys behind, so I have to save my legs to rush home to open the door for you. You love travelling but always lose your way in a new city , I have to save my eyes to show you the way. You always have the cramps whenever your 'good friend' approaches every month, I have to save my palms so that I can calm the cramps in your tummy. You like to stay indoors, and I worry that you will be infected by infantile autism. I have to save my mouth to tell you jokes and stories to cure your boredom. You always stare at the computer, and that will do nothing good for your eyes, I have to save my eyes so that when we grow old, I can help to clip your nails, and help to remove those annoying white hairs. So I can also hold your hand while strolling down the beach, as you enjoy the sunshine and the beautiful sand... and tell you the colour of flowers, just like the colour of the glow on your face... So, my dear, unless I am sure that there is someone who loves you more than I do, I could not pick that flower yet, and die...'' My tears dropped on the letter, and blurred the ink of his handwriting. I continued reading... ''Now, that you have finished reading my answer, if you are satisfied, please open the front door for I am standing outside, like everyday, with your favourite bread and fresh milk.'' I rush to pull open the door, and saw his anxious face, clutching tightly with his hands, the milk bottle and loaf of bread. Now I am very sure that no one will ever love me as much as he does, and I have decided to leave the flower alone. That's life, and love. When one is surrounded by love, the feeling of excitement fades away, and one tends to ignore the true love that lies in between the peace and dullness. Love shows up in all forms, even very small and cheeky forms. It has never been a model, it could be the dullest and boring form. Flowers and romantic moments are only used and appear on the surface of the relationship. Under all this, the pillar of true love stands. And that's reason enough to live. "There are three sides to every argument: your side, my side and the right side. " "One day you will ask me who is more important for me - you or my life. I will say - my life, and you will walk away without even knowing that you are my life."
Om is the one word among words that represents the Divine glory. The Yoga-Sutras, Mandukya-Upanishad, etc., all sing the glory of Om. Gita also mentions (Chapter 8, Verse 13) that he who chants Om and remembers Brahma while leaving the body goes to the highest state. Om is the best mantram leading to Self-knowledge.