Conduct

Human Conduct has direct relationship with the food that is consumed. A person should be extremely cautious and should not lunch or dine with everyone. He should refrain from eating with men who have dubious distinction about their status or prosperity. He should not consume food at odd hours or stuff his stomach when it is already full. There should also be restriction on the quality of the items taken. An episode recalls how a gentleman offers his lunch with a friend unwittingly carried away a silver tumbler. Later he came to regret about this incident and tendered his apology. The host enquired his wife whether there was anything wrong with the food served. She then recalled that the rice was borrowed from a neighbor who had been in the habit of pilfering stocks from carrier vehicles.

A great social reformer and philosopher Ram Theertha राम तीर्थ has narrated this to impress on the public that there should be control over dietary habits. The success the Saintly man with was due to contentment and making himself ever happy. The cheer that a person radiates or his sullen outlook depends on his attitude towards worldly activities. Born amidst chill penury, he rose to the position of a professor, a dream that he had cherished. He preached and practiced the rules of virtue. He spread the message of God through popular tales and parables. No one should get upset by problems.

Rama Theeratha राम तीर्थ , who renounced everything of a young age, has referred to the tendency to get deeply dejected. He has compared the general behaviour of a human being to that of a dog pushed into a chamber on whose walls were fixed innumerable mirrors. Seeing the reflection of its own, it started barking endlessly, and ultimately collapsed. Similarly man gets agitated over imaginary problems and gets lost. He is always selfish and his actions can be likened to the monkey that carried its three off springs across a swollen river but when its own existence was threatened discarded the young ones.

One of the bitterest results of India’s unconsciousness of her spiritual unity is communalism and all ideologies which separate man from man, and religion from religion are born of ignorance of the spiritual unity and solidarity of humankind.

Communalism, which has entered into the depth of the body politics and is eating into its vitals, is a mere symptom of India’s National disease. All aberrations and their expressions will be eliminated from her national body, only when her life-force, which is spirituality, is awakened and brought to bear an all aspect of her life. By proper education and by a new order established in culture, society, and economic life on her own national basis. The first thing necessary therefore is to awaken the consciousness of India’s own distinctive life-force, which is spiritual oneness, other wise called religion.

Discipline

There is nothing strange about a person who had occupied a high position in life, earned enough and to spare and lived in comfort to turn to religious exercise at the time of his retirement or declining years, showing humility, curtsey and generosity towards all. While young and enjoying power and self, his attitude might have been entirely different. He might have behaved rudely; displayed arrogance in his conversations and would have even been offensive in his dealings. On the other hand if a wealthy young man remains soft spoken, in humble religious minded reverses elders and worship the wise, he should be considered rare among humanity. As only during the early years will a person be tempted to defy even established traditions, discipline should be inculcated at the earliest stage of one’s life.

Problems in life arise mainly due to lack of discipline. Our words should be measured. Our food habits clean and our senses kept under control. Some people question the statement of saints and the wise that life, which is the precious gift of God, ought to be utilized only to realize God. Their argument, based on the Hinduism is that life should be enjoyed to the brim and one should not close his eyes to worldly activities. These people do not realize that the pleasure they dream of are but purely fleeting in nature leading to misery. Their mind will be filled with filthy and base thoughts. But one who is ever vigilant, keeping the mind pure and impervious to evil thoughts can experience real happiness.

The penance that scriptures speak of is only intended to achiever discipline of the mind and the body. Virtuous men with properly attuned mind will experience Bliss with in. Mere offering of flowers and display of extravagance during worship or ostentaniousness in prayers are not the indices of sincere devotion. For one who checks his senses and mind there is no need for “ Mantras and Tantras” .

The mind is a largely uncharted world a system of unimaginable complexity and extraordinary powers. Despite the Neurologists and the Psychologists, it remains as much of a mystery today as ever. The Scientist themselves confess to be groping in the dark in this field of human knowledge.

But the way to Gyan ज्ञान is really simple. A child doesn’t know his mother, he just loves her completely. Fall in love with all Shrishti सृष्टि , Gyan ज्ञान will come itself.”

CHARACTER-

A human being’s character is priceless. If the moral base is weakened, the future will be shaky. But no man can be perfect. There will be flaws in his conduct and lapses in his acts.But should it mean that people with certain drawbacks be totally avoided? Can anyone boast or claim that he is a paragon of virtue or that he is blemishless?

If mistakes alone are to be identified in a person, no one can become a friend at all. Hence it is necessary to overlook the faults in another man and assess him only from the point of view of his good traits. We should ignore his failings. (बुरा जो देखन मैं चला बुरा न मिलिया कोई , जो दिल खोजा अपना मुझ से बुरा न कोई )

1. Usually husk comes mixed with paddy but on that score, the paddy is not rejected. It is used ater the chaff is taken away.
2. The rose plant has thorns but the flowers is plucked is avoiding them.
3. The river during its freshes, carries a lot of froth but the water is used for domestic purpose after clearing the foam and filtering it.

Like wise the dark spots in man should be just over looked and only the good entertained। These were the comforting words of Lord Rama भगवान् राम when Lakshmana लक्ष्मण wondered why Sugriva सुग्रीव should be encouraged, particularly when he was not dependable. Lakshamana’s लक्ष्मण doubt about the genuineness of Sugriva’s सुग्रीव friendship. The fact that he had spoken ill of his brither left him with a feeling that Sugriva सुग्रीव might turn unreliable. Sri Ram श्री राम a said the attitude displayed by Sugriva सुग्रीव and Bharata भरत would reveal to the world how people held their brother in esteem. Bharata भरत was a symbol of devotion and loyality whereas Sugriva सुग्रीव took the opportunity to have his honour vindicated thriugh Sri Rama श्री राम .

Knowledge - ज्ञान - सम्पूर्ण ज्ञान को दो भागों में बँटा जाता है । अध्यात्मिक ज्ञान शास्त्र और सांसारिक ज्ञान शास्त्र । अध्यात्मिक ज्ञान शास्त्र का सम्बन्ध अपरिवर्तनशील वस्तुओं के विज्ञान से सम्बंधित है . अध्यात्मिक ज्ञान शास्त्र और सांसारिक ज्ञान शास्त्र , इन दोनों को स्पष्ट करने के लिए इसाई धर्म में इन के लिए क्रमशः ‘पिता ’ और ‘पुत्र ’ सब्दों का प्रयोग किया गया है ।

यह केवल एक पौराणिक तथ्य नही है , बल्कि आप भी हर क्षण यह अनुभव कर सकते हैं की शुद्धता से केवल शुद्धता ही उत्प्पन होती है . केवल इसी लिए एक कुंवारी माँ से पैदा हुए ईसा मसीहा की पवित्रता के बारे में किसी तरह के विचार -विमर्श की आवश्यकता समझे बिना उन्हें ‘इश्वर का पुत्र कहा गया है ।

अपनी अंतरात्मा अथवा आत्मिक शुद्धता (कौमार्या ) को जानने के लिए यह संकल्प आवश्यक है । पूर्ण रूप से शुद्ध वाही है जो मानव स्पर्श से अछूता है . इसलिए सांसारिक व्यक्ति से उत्प्पन कोई भी सांसारिक विचार इस शुद्धता (कौमार्य ) को छू भी नही सकता है ।

कोई भी राजनैतिक , आर्थिक या वैज्ञानिक विचारधारा उसकी शुद्धता (कौमार्य ) को दूषित नही कर सकती । ब्रह्माण्ड की मूल धारणा मानव निर्मित है , यहाँ तक की ब्रह्माण्ड के निर्माणकर्ता का निर्माण भी मानव ने किया है ।

यदि ब्रह्माण्ड और इश्वर का अस्तित्वा है तो वह शुद्ध (कौमार्य ) मानवीय चेतना का ही अंश है । उसके एक बार पवित्र व शुद्ध (कौमार्य ) अवस्था में पहुँचने के बाद उससे उत्पन्न होने वाला सभी कुछ पवित्र व शुद्ध है । कुंवारी मेरी के गर्भ से ईसा मशीहा का जन्म इस तथ्या का साक्षी है ।

मेरे अपने विचार से इस कलियुग में कबीर और ईशा मशीहा ही भगवान् का अवतार हुए हैं । उन्होंने मानव शरीर से जन्म नही लिया केवल अवतारित ही हुए , एक ही तरह दोनों ही शिशु के रूप में नदी में मिले । संसार को छोड़ते हुए भी उनका शरीर नही मिला । ईशा मशीहा को गुफा में पत्थर से धक् दिया गया , जब अगले दिन खोला तो वहा कुछ न था . उसी तरह कबीर के शरीर को दो हिस्सों में बटने की हुयी , आधा मुसलमान को दफनाने के लिए और आधा हिन्दुओं को जलाने के लिए । तो केवल उनको शरीर के बजाय केवल फूल ही मिले ,। जो दोनों ने आपस में आधे आधे बाँट लिए ।

मस्तिष्क में केवल वर्गीकरण , विभाजन और चुनाव तथा विभेदन की क्षमता है । मस्तिष्क केवल उपलब्ध दो विकल्पों में से एक को चुन सकता है / आई क्यू को मस्तिष्क की योग्यता नापने का पैमाना समझा जाता है ।

पवित्र पाण्डुलिपि , इन दोनों के बीच मद्यास्ता करने वाली चेतना का मानवीकरण है । सांसारिक ज्ञान शास्त्र ठोस , द्रव / पानी , गैस / हवा , आकाश / अन्तरिक्ष और अग्नी / उष्मा इन्ही पाँच तत्वों के योग se बना है । ये पाँचों तत्वा एक दूसरे पर ही आश्रित हैं और एक दूसरे से ही बने हुए हैं । ठोस होने के लिए किसी वास्तु का पहले द्रव अवस्था में होना आवश्यक है , ठीक इसी तरह द्रव्य अवस्था में होने के लिए उष्मा अति आवश्यक है ।

आदिकाल से पृथ्वी सूर्य के चारों ओर इस तरह से परिकर्मा कर रही है की शुन्य से 100 डिग्री तापमान के मध्या जल द्रव अवस्था में ही बना रहता है । ब्रह्माण्ड में तापमान नकारात्मक से अनन्तं घनात्मक होता है । उष्मा उत्पन्न करने के लिए किसी ज्वलन गैस का होना अनियार्या है । ये सभी क्रियाये अन्तरिक्ष में घटती है , इसलिए अन्तरिक्ष मूल तत्वा है । अन्तरिक्ष में डराया द्वारा घेरी गयी जगह अन्तरिक्ष के विशाल आकार की तुलना में नागन्या है । सांसारिक ज्ञान शास्त्र की सभी लीलाएं अन्तरिक्ष में ही घटती है ।

विज्ञान स्वयं को ब्रह्माण्ड में द्रव्य द्वारा घेरे गए नगण्य स्थान तक ही सिमित किए हुए है । इसलिए यह कहा गया है की विज्ञान एक अपूर्ण दर्शन है , जब की दर्शन एक पूर्ण विज्ञान है । अध्यात्मिक ज्ञान शास्त्र मानते है की हम शुद्ध आत्मा है और मानव कैसे बनें यह सीखने के लिए प्रयत्न कर रहे हैं । जन्म के समय हम पूर्ण रूप से होते हैं - शुद्ध चेतन । शुद्ध रूप से चेतन होने में कोई कठिनाई नही है , बल्कि कठिनाई मानव होने में है । हम अपनी अंतरात्मा से पूरी तरह विमुख हो गए है । हमारे प्रयासों का उद्देश्य केवल मानव निर्मित क्रियाओं में पारंगत होना है । व्यशार से सम्मान्य नियम हों या विधानिक नियम , बात घर चलाने की व्यवस्था की हो या मानवीय प्रेम की , हम केवल मानव निर्मित क्रियाओं और भावनाओं के इर्द गिर्द ही चक्कर काटते रहते हैं । हमारी यही पर्वृति हमे संसार के मायावी चक्र में फंसाए रखती है ।

आध्यात्मिक शास्त्र अपरिवर्तनशील है , अवुभाज्य और शुद्ध चेतना का विज्ञान है । शुद्ध चेतना का विज्ञान हमें यह अनुभव कराता है की सम्पूर्ण ब्रह्माण्ड सिवाय चेतना के कुछ भी नही है । सब कुछ मैं ही हूँ . मैं ही सम्पूर्ण ब्रह्माण्ड हूँ , ब्रह्माण्ड की सभी क्रियायें मेरे दायित्वा में हैं । मस्तिष्क में इतनी क्षमता नही है की वह अध्यात्मिक ज्ञान शास्त्र के सम्पूर्ण सत्व को ग्राहम कर सके ।

आपकी आई क्यू जितनी अधिक है आप उतने ही अधिक बुद्धिमान हो जाते हैं । जब की शुद्ध चेतना अपने आप में सम्पूर्ण और अविभाज्य है जिसे मस्तिष्क हज़ार जन्मों में भी पूरी तरह ग्रहण नही कर सकता ।

ANGER

How It Arises

Anger arises in him who thinks of his enemy। Even if you have forgotten the feeling of annoyance, it lurks in the mind in a dormant form। The effect is there for some time. If you renew a number of times the same kind of thought of jealousy, envy or hatred about the same person, the effect lasts longer. Repetition of angry feeling intensifies hatred. Mere ill-feeling develops into intense malice by repetition of anger.

On days when you have many troubles, vexations, worries from the morning to evening, a trifling causes much irritation in the mind। The balance of mind is upset by a paltry affair. A single harsh word throws you out of the balance, whereas when you are peaceful throughout the day, even a strong abuse and severe censure do not produce any effect whatsoever.

Anger resides in the Linga Sarira लिंग शरीर or astral body। But, it percolates into the physical body just as water percolates through the pores into the outer surface of an earthen pot.

ILL-Effects

Just as heat melts lead, just as heat and borax melt gold, even so, Kama काम and Krodha क्रोध , the heating factors of the mind, melt it. When you are angry, the mind becomes disturbed. Similarly, when the mind is disturbed, the body also becomes disturbed. The whole nervous system is agitated. You become enervated.

Anger spoils the brain, nervous system and blood. When a wave of anger arises in the mind, Prana प्राण begins to vibrate rapidly। You are agitated and excited. Blood becomes hot. Many poisonous ingredients are formed in the blood. When the blood is agitated, the semen also is affected.

Once a child sucked the breast of his mother when she was in a fit of violent fury or rage and died immediately on account of poisoning by virulent chemical products that were thrown into the blood of the mother when she was in great excitement. Many such cases have been recorded. Such are the disastrous effects of anger. Even three minutes of violent hot temper may produce such deleterious effects in the nervous system that it will take weeks or months for the repair of injury.
A man who is a slave to anger, may have washed himself well, anointed himself well, dressed his hair and put on white garments; yet he is ugly, being overcome by anger। There are symptoms on the face to indicate the presence of anger in the mind. If you get anger, you will lose the battle of life. If you have an easily irritable mind, you will not be able to do your daily duties and business in an efficient manner.

How To Control

There are three ways of destroying the anger and lust Vrittis वृति :

(1) You can drive them through will-force. This is, no doubt, difficult and taxing. It exhausts your energy much.
(२) Pratipaksha-Bhavana प्रतिपक्ष भावना method: Entertain counter-thoughts- thoughts of purity and love. This is easy.
(3) Live in Truth or Brahman ब्रह्म . There are no Vrittis वृत्ति of any kind in Brahman ब्रह्म . Brahman ब्रह्म is Nirvikara निर्विकार , Nirvikalpa निर्विकल्प and Nitya Suddha नित्य सुधा (ever pure). This method is a perfect and powerful one. Vrittis वृत्ति completely die away.

Conquer passion. It will then be easy to subdue anger, which is only one of its followers.
Control anger by love. Anger is a powerful energy that is uncontrollable by practical Vyavaharic Buddhi व्यवहारिक बुद्धि ), but controllable by pure reason (Sattvic Buddhi सात्विक बुद्धि ) or Viveka-Vichara विवेक विचार ।

When you become angry with your servant when he fails to supply your usual milk on a day, raise a question within yourself: "Why should I be a slave to milk?" Then the wave of anger will at once naturally subside। It will not arise on other occasions also, if you are careful and thoughtful.

Control anger by Kshama क्षमा (forgiveness), Daya दया patience, tolerance, universal love (Visva-Prema विश्व प्रेम ), mildness, Viveka विवेक , Vichara विचार , Atma-Bhava आत्म भाव , Udasinata उदासीनता , Nirabhimanata निरभिमानता and such other virtues. Forgive and pity the man who does you harm. Consider censure as a blessing, ornament and nectar. Bear reproach. Develop universal love by service, charity, Brahma-Bhava ब्रह्म भाव । Recall any calm and pure state, which when once brought to mind, suppresses the hatred and brings composure. When anger is subdued, rudeness, pride and envy will vanish of themselves. Prayer and devotion will root out anger.

Practise Pratipaksha-Bhavana प्रतिपक्ष भावना (entertaining a counter-idea)। When you get angry, fill the mind with the idea of love. If you are depressed, fill the mind with the idea of joy and exhilaration.

When you become intensely angry, leave the place immediately for half an hour. Take a long walk. Repeat the sacred Mantra ea=, "OM SANTIH “ ओम शान्ति ," 108 times. Your anger will subside. I shall tell you another easy way. When you get angry, count from one to thirty. The anger will subside.
When anger tries to exhibit itself, observe silence. Keep quiet. Never utter a harsh word or obscene speech. Try to nip it before it emerges out from the subconscious mind. You will have to be very alert. It tries to come out suddenly. Before anger manifests, there is an agitation (Udvega उद्वेग ) in the mind. You must try to extirpate this very agitation in the mind before it assumes a very gross form in the shape of twitching of muscles of the face, clenching of teeth, red eyes, etc. You will have to punish the mind well. You will have to impose self-restraint and punishment on yourself by way of fasting for a day whenever Udvega उद्वेग (agitation) manifests in the mind।

If you strive and make sincere effort to subdue your anger, the hatred subsides। Even then, a slight movement of impatience lingers although the angry feeling has gone. You must eschew this slight disturbance also. For a man who is leading a divine life, this is a very serious drawback.

Irritability is a weakness of the mind. If you are easily irritable, it is likely that you may do injustice to many. Remove this by the practice of patience, Titiksha तितिक्षा , tolerance, करूणा(mercy), love, Brahma-Bhava ब्रह्म भाव , Narayana-Bhava नारायण भावः , etc।

Calmness of mind is a direct means to the realisation of Brahman ब्रह्म (or the Highest Self).
Verily a certain man in his behaviour is calm. His calmness is noticed by everyone as he discharges his duties, large and small, beautifully well. Another man is calm in his behaviour, in speech, which is noticed by everyone. For, by nature, he is friendly, sweet in speech, congenial, of a frank countenance, ready at greetings. You should be calm in all the three states. Towards such a one, the development of love is not difficult.

You must have the knack to keep the mind always in balance and in tune. Close your eyes. Dive deep into the Divine Source. Feel His Presence. Remember Him always. Practice His Name. Repeat His Name even while at work. You will gain immense spiritual strength. Meditate early in the morning before you mix with people. You must rise above the thousand and one things which would irritate you easily in the course of your daily life. Then only you can turn out wonderful work daily with harmony and concord.

The Bhagavad Gita

The most important part of the Mahabharata is the Bhagavad-Gita. It is a marvelous dialogue between Lord Krishna and on the battlefield, before the commencement of the Great War. Bhagavan Sri Krishna became the charioteer of Arjuna. Sri krishna explained the essentials of Hindu religion to Arjuna. Just as the Upanishads contain the cream of the Vedas, so does the Gita contain the cream of the Upanishads.

Arjuna saw before him his dear relatives and teachers in the battlefield. He fainted and refused to fight against them. Then Lord Krishna imparted knowledge of the Self to Arjuna and convinced him that it was his duty to fight regardless of the consequences. Afterwards Arjuna gave up his Moha, or delusion. All his doubts were cleared. He fought against the Kauravas and achieved victory.


Message delivered by God himself removes vacillation from the minds of man who are unsteady and who feel lost in the world. The Gita is in corporate in the Mahabharata which in itself is a masterpiece containing valuable doctrine applicable for all time to come.

The epic reflected the firmness of the five brothers (The Pandavas) is declining to deviate from the path of virtue even in the make of the worst adversities. Their zeal to uphold righteousness will install faith in the modern man that where one follows the normal codes, he is bound to succeed. Secondly, it is God’s story as we find him acting as a guide to the good souls. Devotion will spring in us when we see how the Lord extended his support to these men wedded to the good cause. The third aspect of this monumental poem relates to the behavior of evil men. Those causing hindrance to the Pandavas were their cousins- the Kaurvas who symbolize evil. The story refers to the constant confrontation between the right and the wrong. The humble and the arrogant, the pious and the malicious.

अथ श्रीमद भगवत गीता : प्रथ्मोअध्याय :

ध्रितराष्ट्र उवाच

धरम क्षेत्रे, कुरुक्षेत्रे समवेता युयुव्त्स्वा :

मामका : पन्दावाश्चेवा किमाकुर्वत्ता संजय :
We shall be required to ascend the highest ladders of the deep science of Yoga ;ksx to understand the reality about Mahabharata and Bhagavad-Gita. Let us preview the very first stanza of Bhagavad-Gita under this Ganesh aspect of knowledge.

Mine and the sons of Pandu have gathered with the urge of fighting and Dharmashetra a land of personal religion and also a Kurukshetra a land of action thereto, O Sanjaya, what happened thence? Said Dhritrashtra.

The meaning of stanza is simple if we encounter the same as a historical record। But one is not able to understand, why poet Vyas has given two proper nouns to one and the same battlefield. The reason should be somewhat deeper. First we shall have to know who is Dhritrashtra and his family members, here we shall have to take the help of Eshvasypanished which reveals us the meaning of Dhritrashtra and others.

असुर्या नाम ते लोका अन्धेना तम्सावृत्ता ।

ता स्टे प्रेताभिगाछायांती ये के चात्महनो जना :




Dhritrastra
Dhritrastra has been shown as the nominal king of Hastinapur (Physical Frame). But he is all the while dominated by his elder son Duryodhan here “Duha” means bad, “Yodha” means adamant fighting tendency. Duryodhan means an adament, bad tendency, ready to fight with one’s won good impulses, and his brothers too such as Dushsana, Durvishaka, Durmata, Dushvarna, Durmarsha, Dussaha, Durdhava etc. “Rastra” means our body while “Ehrit” means the owner. In this way every person is Dhritrastra. But the Dhritrastra of Gita is blind to his own spiritual gains and is dominated by his Duryodhana tendencies. Not to have settlement of his own, Pandva. That means higher impulses. The struggle for existence of impulses begins on the field of tendencies, which is termed as “Dharmakshetra” by Ved Vyasa. Tendencies are the out come of continued cultivation’s on a person who begets them through prone deeds helped by a like interest. The field of deeds is also our body. Hence Vyas calls the same battlefield as Dharmakshetra as well as Kurukshetra. Dharma means permanent mould of cultivation while ‘Kuru’ means to do deeds. Thus the fight begins on Dharmakshetra and Kurukshetra, ‘Kuru’ the forefather of Kauravas, has been shown as the king of ‘Kurudesh’, where he used to till his land himself. Will a king till his own land instead of asking his servants to do the same? But every ‘Kuru’ has to till his own land or farm. Gita tells about this ‘Keshetra’ or farm in the first stanza of chapter thirteen as follows:
इंद शरीर कोंतेया क्षेत्रमित्याभीर्ध्हयते ।

एय्ताद्यो वेत्ति ता प्राहु : क्षेत्र्ता इत्ती तद्विद्वः । ।
‘O’ Kanteya this physical frame is called as Kshetra’ or farm and the owner of this field is called as “Kshetrajnya.”

King Kuru was thus the tiller of his physical body and the kaurvas were his descenders.

Literally a “Kurukshetra” war takes place daily in our minds. When we desire to undertake a noble deed, there will be forces to prevent us from carrying out the same. For instance we may be inclined to observe the compulsory daily religious austerities but suddenly, lethargy may force us to postpone them on the plea that nothing will be loss if they are observed after a day or two. This is a tussle between virtue and vice. Ultimately the latter perishes.

Gandhari -has been shown as the wife of Dhritrastra, the blind king of Hastinapur. Gandhari was very loyal to her husband and hence she also covered her eyes with a band, not to see alike her husband. The Eshawasyopnishad again says about Gandhari.

Those who follow others blindly go to deeper stages of darkness and remain there long. Thus Gandhari was following her blind husband tendency under the grabs of loyalty and refuse to see the light of knowledge given to her through the eyes of reason.

Hundred Kaurwas – Kaurwas, the sons of blind Dhritrastra have been shown hundred in number of which the names begin with bad adjective ‘Duhu’ bad tendencies are innumerous that means hundred. Like Dushasana, Durvishaka, Durmata, Dusherna, Durmarsha, Dussaha, and Duryodhana.
विवेक भ्रश्तान्ना भवती विनियावः शातामुखः
The down fall of unbalanced person occurs through hundred channels such hundred channels of downfall are the bad impulses or sons of Dritrastra, the blind father of the Kaurwas.

Pandvas- Pandvas are the five sons of ‘Pandu’ which means good arrangement of knowledge. The word Pandit has been derived from this word Pandu. And who is Pandit Gita says iafMrk% lenf'kZr% such were the good balanced son-impulses of Pandu which were five in number, why five? Five ‘Paranas’, of which ‘Dharma’ (Yudhishtira) is the eldest. Dharma means the mould of cumulative good impulses prone to evolution. ‘Bhim’ was the second, Bhim means strength, intelligence, & valor we incase terrible strength, if we are loyal to our own Dharma. Bhim was the strongest. Then comes ‘Arjuna’ he was the best archer who know where to shoot his arrow. Again the Upanishads say about such divine archers like Ram and Arjuna (eiz.koks/kuq% 'kjkskRek czãkYys{keqPNrs ) pranawa is the bow while Atman is the arrow to be radiated at the target of Brahma. Personal efforts and dedication were with Arjuna Nakul and Sahdeva stands for integrity & humility.
The Mahabharata is the history of the Pandavas and the Kauravas. It gives a description of the Great War, the Battle of Kurukshetra, which broke out between the Kauravas and the Pandavas who were cousins and descendants of the Lunar race. The Mahabharata is an encyclopedia of Hindu Dharma. It is rightly called the fifth Veda. There is really no theme in religion, philosophy, mysticism and polity which this great epic does not touch and expound. It contains very noble moral teachings, useful lessons of all kinds, many beautiful stories and episodes, discourses, sermons, parables and dialogues which set forth the principles of morals and metaphysics. The Pandavas obtained victory through the grace of Lord Krishna. The Mahabharata is written in one hundred thousand verses by Sage Krishna-Dwaipayana Vyasa

Bhagwat Geeta

New articles are being written every day, and millions of topics are available Worldwide. Still people just love reading them. The thirst for knowledge and wisdom, fiction and fun is insatiable. Once in a while we come across a book like Bhagwat Geeta that transforms us and changes the course of our life.

There are millions of books in the world, but this book of stands out far above any other book in existence. It is unfortunate that very few people are acquainted with this book because it is not a religious scripture. It is a parable, a fiction, but containing oceanic truth.

“It is an extraordinary book in the sense that you can read it and miss it completely, because the meaning of the book is not in the words of the book. The meaning of the book is running side by side in silence between the words, between the lines, in the gaps. If you are in a state of meditative ness if you are not only reading a fiction but you are encountering the whole religious experience of a great human being, absorbing it; not intellectually understanding it. The words are there but they become secondary. Something else becomes primary: the silence that those words create. The words affect your mind, and the music goes directly to your heart.”

Reading a book like the book is an art by itself. And it is a book to be read by the heart, not by the mind. It is a book not to be understood, but experienced. It is something phenomenal. Millions of people have tried to write books so that they can express the inexpressible, but they have utterly failed.

It is my Joy to state that the subject covered in this book of Total knowledge to bring complete enlightenment to everyone, simply because it is the essence of our sacred shshtras, Puranas, Vedas, and epics. The secretes of the nature are unrevealed before our eyes.

And as these secrets of nature are unrevealed before our eyes, we come to understand ourselves more fully and appreciate the benefits of living in harmony with the laws of nature. These are the laws that guide the sun and the stars, and cause the plants to grow and the flowers to bloom. This is the power we see at work within the human mind and the body, the power of the life itself. Such a study not only helps us to closer to the great mind that rules the mighty Universe all around us.

A living being, especially civilized man, has a natural desire to live forever in happiness. This is quite natural because, in his original state, the living being is both eternal and joyful. However, in the present conditioned state of life, he is engaged in a struggle against recurring birth and death. Therefore he has attained neither happiness nor immortality.

The latest desire man has developed is the desire to travel to other planets. This is also quite natural, because he has the constitutional right to go to any part of the material or spiritual skies. Such travel is very tempting and exciting because these skies are full of unlimited globes of varying qualities, and they are occupied by all types of living entities. The desire to travel there can be fulfilled by the process of yoga, which serves as a means by which one can transfer himself to whatever planet he likes--possibly to planets
Where life is not only eternal and blissful, but where there are multiple varieties of enjoyable energies. Anyone who can attain the freedom of the spiritual planets need never return to this miserable land of birth, old age, disease and death.

One can attain this stage of perfection very easily by his individual effort. He can simply follow, in his own home, the prescribed method of bhakti-yoga. This method, under proper guidance, is simple and enjoyable. An attempt is made herein to give information to the people in general, and to philosophers and religionists in particular, as to how one can transfer oneself to other planets by this process of bhakti-yoga --the highest of all yogic processes.

We are lucky to have been born on this sacred land, which once upon a time was the Land of gods. It can and should still regain its glory, if we, the devotees, the worshipers of the Vedic (Indian) Philosophy, sincerely adopt its values and attempt towards spiritual elevation of our conduct and refinement of the ambience around us. Divine beings generate love, peace, beauty, piety, bliss and prosperity wherever they go. We should also adopt and expand such qualities.


Truly we live in a thrilling age. Everyday new discoveries are being made, so that we may live without pain and unnecessary suffering. We are continuously finding new ways of conquering the dread diseases that have so long held the whole human race in bondage.

This we know from the most ancient writing of the past. And still the wonderful search goes on, for there is no quest in which man and woman are as vitally interested as in this search for vibrant, youthful living.

Man is the most superior creation of the cosmic order. Once he knows how he can improve his fortune, he will certainly take measures to improve it. He will become the architect of his destiny and not a tool of the destiny.

Human is better placed than the other species. He is not born just to enjoy pleasures. All sentiment being eaten, drinks, sleep, and possess sexual impulses. The Beast need not labor much to obtain their needs but the civilized man has to toil to get his food and shelter. By mere eating of grass the elephant grows to a huge size. A lion deprived of its meat will not consume grass. But man’s desire can never be satisfied, by enjoying pleasure. He has been gifted with various senses and he should use them properly.

The animals confronted with danger protect themselves in many ways. But man has no poisonous fangs to bite. Their hands and legs are used for constructive purposes. The organs provided for man should be utilized for creative purposes. The organs provided for man should be utilized for creating conditions for better living. No doubt that all the beings in the world have been created by a super power –God.

The millions of creature from amoebas to mighty animals do not acquire knowledge, but the human beings are a special category and they desire to equip themselves with knowledge and regulate their day-to-day activities.

Further.................to 23rd जुलाई post

विभिन्न धर्मों , सम्पर्दयों , मतों और सभ्यताओं के अर्न्तगत ध्यान अथवा पूजा -उपासना के मध्यम से मन को एक स्थान पर केंद्रित करने की बताई गयी विधिओं का वास्तविक सम्बन्ध इसी शक्ति से है ।

यह अलग बात है की ध्यान -उपासना करने वाले भी अक्सर इसका असली उद्देश्य नही जानते हैं । मोहन्जोदडो और हद्दप्पा जैसी अति प्राचीन सभ्यताओं में इस शक्ति की जानकारी मनुष्यों को होने के सबूत हैं . चीन के साधक इसे शताब्दियों से ‘ची ’ के नाम से जानते हैं , जब की जापान में अन्नंत उर्जा को ‘की ’ कहा जाता रहा है । इसाई धर्म के अनुयाई मनुष्य में पवित्र आत्मा का अस्तित्वा स्वीकारते हुए उस की पूजा करते हैं . हकीकत तो यह है की मनुष्य के ख़ुद के भीतर मौजूद शक्ति पर न तो किसी सम्पर्दाया विशेष का अधिकार है और न ही यह जाती , धर्म , देश और काल की सीमाओं से बंधी जा सकती है .

धर्म्निर्पेल्श हमें सिखाते हैं की अंतरमुखी बनो, बहिर्मुखी नही । मगर वे आम लोगों को यह समझा पाने में विफल रहते हैं की अंतर्मुखी बनाना क्या है , और इसे कैसे बना जाता है । अपने भीतर झांक कर वहां छिपी विलक्षण शक्ति के भण्डार को जानना -समझना और बाहर के साधनों की बजाय अपने में मौजूद संपदा का इस्तेमाल प्रारम्भ करना ही ब्यवहारिक रूप से अंतर्मुखी होना है । यही कारण है की बहिर्मुखी व्यक्ति की सारी क्षमताएं साधनों -उपकारो की क्षमता तक ही सिमित रह सकती है , जब की अंतर्मुखी व्यक्ति की पहुँच इन सीमाओं से भी परे है ।


बहिर्मुखी -अंतर्मुखी के बीच की सीमा रेखा के बीच की तरफ़ संसारिकता है तो दूसरी और से सिद्धियाँ प्रारम्भ हो जाती है । मनुष्य अपनी इन्द्रयों की क्षमता से परे जा कर भी बहुत कुछ कर सकता है । इसी को ‘अतीन्द्रिय ’ कहा जाता है और अतीन्द्र्य शक्तियों से युक्त मनुष्यों को सिद्ध पुरूष ।

इसे विडम्बना ही कहा जाएगा की बुनियादी रूप से एक ही लक्ष्य को प्राप्त करने के लिए स्थापित विभिन्न सम्पर्दाया आज इतने ज्यादा विकृत हो गए हैं की वे सवयं खून -खराबे , दंगे , अशांती और विनाश का कारण बनने लगे हैं । धर्म के नाम पर एक - दूसरे को मारने – काटने से भी नही चूकते हैं । अंतर्मुखी होना तो दूर की बात है , लोग धर्म और जाती का मतलब व उद्देश्य तक भूल चुके है, अंतर्मुख , धर्म जाती , सांसारिक इत्यादि -इत्यादि से तो पहले हमें जानना है हमारे इर्द -गिर्द , बाहर का दृश्य ।

मनुष्य दोनों के साथ -साथ है , शरीर भी और आत्मा के भी । पूर्व इसी अधूरी और अधार्मिक धारणा के कारण ही आज भौतिक रूप से दीं -हीन हो गया है , और पश्चिम अपनी एकांगी दृष्टी के कारण आज हिंसा और ऊब से भर गया है । धर्म कहता है की शरीर तो परमात्मा का निवास है । बिना घर जाए कोई घर के मालिक से नही मिल सकता ।

आज का सभ्य मनुष्य नाखूनों से नही लड़ता , लेकिन क्या अनुबम और उद्जन बम उसी के भयंकर नाखून नही हैं ? पिछले तीन हज़ार वर्षों में पञ्च हज़ार युद्ध आदमी ने किए हैं । दो महायुद्धों में लगभग दस करोड़ लोगों की ह्त्या हुई है ।

आज भी इतनी सामग्री ( TNT, RDX, PE, Atom bomb, Hydrozoan’s Bomb etc.etc.) है की हमारे जैसी एक हज़ार प्रिथियों को नष्ट किया जा सकता है । और यह सब उसने शान्ति और सुरक्षा के लिए किया है । क्या आदमी अन्दर से कुछ बदला है ?

मनुष्य बिल्कुल नही बदला । लगता है मनुष्य सोचने में कही बुनियादी भूल कर रहा है । वह बुनियादी भूल यह है की वह सोचता रहा है समस्याओं के मूल कारण बाहर है । धर्म कहता है की मनुष्य की समस्याओं की जड़ें उसके अन्दर ही है ।

इस्वर पूर्ण है । नित्य है । सर्वत्र है । सर्वव्यापी है । सभी दोषों से मुक्त है .

इश्वर सचिदानंद स्वरुप है । यह सारा संसार इश्वर , जीव और पृकृति के मेल का खेल है । पृकृति केवल (सत्स्वरूप ) है । जीव सत + चित + स्वरुप = सतचित स्वरुप है । इस्वर सत + चित + आनंद + सचिद आनंद स्वरुप है । प्रकृति जड़ है । उसे आनंद की आवश्यकता नही । जीव चेतन है । इसे आनंद की विशेष आवश्यकता है ।

सुख और दुःख

मनुष्य और उसके जीवन का लक्ष्य क्या है ?

प्रतेक ब्यक्ति अपने जीवन मैं शक्ती एवं आनंद चाहता है . दिन भर की भाग दौड़ के बाद हर इंसान चैन की नीद सोना चाहता है , क्यों की नीद से हमारे शरीर और मस्तिक्ष को आराम मिलता है . पर क्या कभी अपने आत्मा के आनंद , उसके आराम के बारे में दिन में एक बार भी विचार करता है ?

क्योंकि लोग भगवान् की भक्ति करते हैं , अर्चना अराधना करते हैं , जप ध्यान करते हैं और आस्था के सिखर पर चढ़ना चाहते हैं . वे सोचते हैं की हम लोभी ना हों , करोधी ना हों , भयभीत ना हों , काम नाओं के जाल में न फंसें , फ़िर भी बेचारे फंस जाते हैं , तो क्या करें ? जब तक भीतर कामनाएं छुपी हुयी हैं , तब तक आदमी ऊपर से न चाहे तो भी छुपी हुई इच्छा उभर ही आती है . कई बार आप न ही चाहते , फिर भी काम , क्रोध , लोभ आदि आपके मन को ग्रस्त कर लेते हैं । आप नही चाहते , फिर भी अशांति आ जाती है ।

इन छुपी हुई वृतियों को साधने या मिटाने के लिए ही ध्यान की पद्दति खोजी गयी है . ध्यान करते करते जब व्यक्ति को उसका रस मिलने लगता है , तब छुपे हुए संस्कार , छुपी हुई कामना . छुपी हुई वासना सांत हौने लगती है . आत्मा का आनंद त्यों –त्यों बढ़ता जाता है . जैसे आनंद का रस बरस रहा हो , और हम उसमे भीग रहे हों । आनंद की इच्छा इंसान की फितरत में है ।

अनंत समय से मनुष्य संसार की मजदूरी में समय गंवाता आ रहा है । सुख को बाहर खोजता आ रहा है । की नौकरी मिल जाए तो सुखी हो जाऊं ..........शादी हो जाए तो सुखी हो जाऊँ ......... दुश्मन का सर्वनाश हो जाए तो सुखी हो जाऊं ...........किंतु ये सब हो जाए तब भी हम पूरण सुखी हो नही पाते। कुछ न कुछ दुःख बनना ही रहता है। और जो सुख मिलते हैं वो भी स्थाई नही होते, क्योंकी खोज होती है बाहर।

दुःख जीवन का तथ्य है, लेकिन अकेला दुःख ही जीवन का तथ्य नही है। सुख भी जीवन का तथ्य है । और जितना बड़ा तथ्य दुःख है, उससे छोटा तथ्य सुख नही है। और जब हम सुख को ही तथ्य मान कर बैठ जाते हैं, तो अतथ्य ही जाता है। क्योंकि सुख कहाँ छोड़ दिया । अगर जीवन में दुःख ही होता है, तो बुद्ध को किसी को समझाने की जरुरत न पड़ती। और बुद्ध इतना समझते हैं लोगों को फ़िर भी कोई भाग तो जाता नही। हम भी दुःख में रहते हैं, लेकिन फ़िर भी भाग नही जाते। दुःख से भिन्न भी कुछ होना चाहिए, जो अटका लेता है, जो रोक लेता है। किसी को प्रेम करने में अगर सुख न हो, तो इतने दुःख को झेलने को कौन राजी होगा। और कण भर सुख के लिए पहाड़ भर अगर आदमी दुःख झेल लेता है तो, मानना होगा की कण भर सुख की तीब्रता पहाड़ भर दुःख से ज्यादा होगी। सुख भी सत्य है।

समस्त त्यागवादी सिर्फ़ दुःख पर जोर देते हैं, इसलिए वो असत्य हो जाता है । समस्त भोगवादी सुख पर जोर देते हैं, इसलिए वो असत्य हो जाता है । क्योंकि वो कहते हैं की दुःख है ही नही । सुख ही सत्य है । तब ध्यान रहे आधे सत्य असत्य हो जाते हैं। सत्य होगा तो पूरा ही होगा । आधा हो ही नही सकता । कोई कहे जन्म ही है तो असत्य हो जाता है । क्योंकि जन्म के साथ मृत्यु है । कोई कहे मृत्यु ही है । तो असत्य हो जाता है । क्योंकि मृत्यु के साथ जन्म है ।

जीवन दुःख है । अगर ऐसा प्रचारित हो, तो यह अतथ्य हो जाता है । हाँ, लेकिन जीवन सुख दुःख है ऐसा तथ्य है। और अगर इसे और गहरे देखें तो पता लगाना मुश्किल हो जाएगा की दुःख कब सुख हो जाता है और सुख कब दुःख हो जाता है । यह Transferable है, Convertable भी है । एक दूसरे में बदलते भी चले जाते हैं । यह रोज होता है । जो चीज़ मुझे आज सुख मालूम पड़ती है, वो कल दुःख मालूम पड़ने लगती है । अभी में आपको गले लगा लूँ, सुख मालूम पड़ता है । फ़िर दो मिनट न छोडूं तो दुःख शुरू हो जाता है ।

हम सभी अपने सुख को दुःख बना लेते हैं । सुख को हम छोड़ना नही चाहते, तो जोर से पकड़ते हैं । जोर से पकड़ते हैं तो दुःख हो जाता है । फ़िर जिसको इतनी जोर से पकड़ा, तो फ़िर उसको छोड़ने में मुश्किल हो जाती है । दुःख को हम एकदम छोड़ना चाहते हैं, इसलिए दुःख गहरा हो जाता है । पकड़े रहें दुःख को भी तो, थोडी देर में पायेंगे की सुख हो गया । दुःख का मतलब है की शायद, हम अपरिचित हैं, थोडी देर में परिचित हो जायेंगे । और परिचय सब बदल देगा ।

ऐसी कोई जगह नही है, जहाँ सुख ही सुख हो । ऐसी कोई जगह नही है, जहाँ दुःख ही दुःख हो । इसलिए स्वर्ग और नरग सिर्फ़ कल्पनाएँ हैं । वह हमारी इसी कल्पना की दौड़ है ।

एक जगह हमने दुःख ही दुःख इकठा कर दिया है । नहीं ! .......... जिन्दगी जहाँ भी है, वहां सुख भी है, और दुःख भी है । नरक में भी विश्राम के होंगे और स्वर्ग के सुख होंगे और स्वर्ग में भी थक जाने के दुःख होंगे ।

मानसिक सम्पन्दा को हांसिल करने में हमें आनंद मिलेगा जब की मानसिक विप्पन्न्ता हमें दुःख ही दे सकती है । हमारा मन किस तरफ़ जा रहा है, इसका हमें जरूर ख्याल रखना चाहिए । मन की संपदा से ही जीवन का स्तर निर्धारित होता है । लोग इस बात को साफ़ नज़रअंदाज कर जाते हैं ।

बाहरी दुनिया की तरह ही हमारी एक आंतरिक दुनिया भी है जिसकी हम बार बार सैर करते हैं । इस आंतरिक दुनिया को पवित्र रखने में मंत्र हमारी मदद करते हैं । हमारे मन के पास कल्पन्ना की शक्ति है । यह अच्छी भी हो सकती है और बुरी भी । हम अपनी कल्पना के सहारे सत्य को देखते हैं और वही हमें अन्तिम सत्य लगता है । अपनी कल्पना से पाया सत्य हम बाहरी सत्य पर आरोपित करते हैं । यानी आंतरिक सत्य को बाहरी सत्य पर थोप देते हैं । लेकिन बाहरी सत्य तो हमारा देखा हुआ नहीं है, हम सिर्फ़ अपनी कल्पना के सहारे देखा सत्य ही जानते हैं।

पति को अपनी पत्नी से कुछ अपेक्षाएं होती हैं । इन्हीं अपेक्षाओं के सहारे वह कल्पना करता है की उसकी पत्नी कैसी हो, वास्तविता लेकिन कुछ और ही होती है । तब पति का पत्नी से अपेक्षा भंग हो जाता है । इसलिए नहीं की वो कैसी है, बल्की इसलिए की उसे कैसी होना चाहिए था । बाहरी वास्तविकता उसकी कल्प्न्ना के साथ मेल नहीं खाती । कई पुरूष और महिलायें इसी दुःख से आहात होते हैं। यह सब उस दुनिया में घटता है, जो हममें बस्सी है, यानी हमारे मन में बस्सी है । इसी असमंजस में हम जीते हैं और दुःख पाते हैं । पवित्र मन की ताकत से हम यह जान सकते हैं की हमारा मन क्या चाहता है ।

जीवन में जो अत्यन्त उपयोगी है, जो अत्यंत जरुरी है, वह सहज में हो जाता है । मानव चिंता की गठरी उठा -उठाकर इतना बेहाल हो जाता है की, साथ में हरी है, साथ में परमात्मा हृदय में निवास कर रहा है, उसका पता ही नहीं है । नश्वर जगत को मानव खूब संभालता है, किंतु स्वस्त खजाना जो उसके पास है, उसकी याद तक नही करता ।

यह एक कहानी या सच्ची घटना हा । एक व्यक्ति भीक मांग कर गुजारा करता था । वर्षों से वह सड़क पर एक ही निश्चित जगह पर बैठ कर भीख मांग रहा था । उसकी दशा नही बदली । एक ही तरह, एक ही जगह, पता नहीं वो कितने वर्षों से भीख मांग रहा था । एक दिन उसकी मृत्यु हो गयी । कुछ भले लोगों ने उसके शव को उसी के बैठने के स्थान पर दफनाने का फैसला किया । इसके लिए थोडी सी जमीन खोदी गयी तो वहां बेशकीमती हीरे जवाहरात से भरा खजाना दबा पड़ा मिला । हमारा जीवन भी कुछ इसी भिखारी की तरह है । हमारे भीतर पता नही कितना बड़ा खजाना छुपा पडा है और हम बाहर हाथ फैलाए, अनेक लालसाएं लिए घूम रहे हैं ।

इसे दुर्भाग्य ही कहा जाएगा की टेलीफोन, टेलीविजन, रेडियो, मोबाइल और तरह तरह के सुविधावों के सामान बना कर, व अन्तरिक्ष में उपग्रह छोड़ कर, भिन्न भिन्न ग्रहों में कदम रखने वाला मानव अपनी ही भीतर छिपी हुई विलक्षण ताकत और क्षमताओं से बेखबर है। इंसान जन्म लेता है, अपनी ढंग से जिन्दगी जीता है, और एक दिन हमेशा के सो जाता है ।

जीवनभर उसे अपनी भीतर की सोयी हुई शक्ती के श्रोत का पता ही नही चलता । सच तो यह है की सभी तरह की जानी-पहचानी सिद्धियाँ और शक्तियां प्रतेक मनुष्य के भीतर सुप्त अवस्था में विद्यमान हैं । जरूरत है तो सिर्फ़ उन्हें जगाने की । जब तक ये निंद्रा में हैं, हम अपने मस्तिष्क और इन्द्रियों की कर्याक्ष्मता की सीमाओं से बंधे हुए हैं। सिर्फ़ प्राचीन भारतीय सभ्यताओं में ही नहीं, बल्कि विश्व के सभी हिस्सों में पाई गयी एतिहासिक सभ्यताओं के अवशेषों से यह प्रमाणित हो चुका हैकी हजारों वर्षों से पहले से, मनुष्य अपनी भीतर की इन रहस्यमयी शक्तियों की पूजा-अर्चना करता आया है और इन्हें जागृत कर व्यवहार में लाने का प्रयास भी करता रहा है । यह अलग बात है की इस उद्येश के लिए प्रयोग में लाई जाने वाली विधियां अलग अलग थीं । मगर उन सब का मकसद एक था - अपनी भीतर सोई चमत्कारी ताकत को जगाना और परमानंद के लक्ष्य तक पहुँचने के लिए उसका saharaa लेना ।