Shakti Sadhana

Whatever exists in this world (animate as well as inanimate) is the manifestation of Shakti (Eternal Power). At some places it appears as dormant inactivity while at others it is seen as awakened activity. All the forms of life have originated from it. It is this consciousness that is seen in all the fauna and flora. It is this energy that is responsible for all the action, growth and expansion in this world. The whole cosmos is the play of Shakti.

The play of this Shakti in human life is deeply mysterious. The awakening and strengthening of the three layers of our body physical, subtle and causal; and the five koshas  (shells) Like an Onion layers, annamaya, pranmaya, manomaya, vigyanmaya and anandmaya generate different types of currents of Shakti. The awakening of different subtle chakras muladhar, swadhisthan, Manipur, anahat, vishuddhi, ajóa and sahastrar - is done for unraveling the mysterious world of this Mahashakti. In fact kundalini maha shakti is the base of human life itself. Mother Goddess Aadi Shakti Herself energizes the awakened kundalini and enables a sadhak to achieve the highest goal of life.

People, who remain ignorant of this mysterious play of Shakti, are akin to a fish that is thirsty in the vast sea. Those, who strive to delve deep in this mystery and undertake appropriate Sadhana, achieve the honor of being called the children of Adyashakti. They become full of spiritual power. Nothing is impossible for them to achieve and accomplish.

The supreme knowledge of this Shakti sadhana, capable of transforming the impossible into the possible, is hidden in the twenty-four letters of Gayatri Mahamantra. Advanced

Sadhaks realize this truth. From this point of view, the nine days of Navaratri are very significant and auspicious for Gayatri Sadhana. Those Sadhaks who undertake the Sadhana of Gayatri Mahashakti, will become dynamos of uplifting spiritual energy which will be a boon for themselves as well as the society. Let all parijans engage themselves in intensive Gayatri Sadhana during the coming Navratri Parva.

A few week back, I was reading the ST “Looking for God in The Lab”

Yes you can see the God. Not in Science Lab but in your body Lab.

Well, let us try to understand it. As we all might know, our life has two faces. One is the external, which is most familiar to us. The holes in our ears open externally; our eyes also open up externally and keep watching what is happening in the outside world. We can see the things outside but we don’t even get a glimpse of what is there inside us. Is there nothing? No! The real substance, the essence is all inside us. They might be manifested externally but the basic elements of life lie deep within.

It is not outside; it is inside…. And what about the intellect through which we earn wealth and gain respect? That also is not external, but, an internal potential. We don’t see introvert and often keep wondering why God has befuddled mankind by giving us instruments of perception of the external things and events but no fine-tuned instrument of knowledge of the inner world. We never notice the immense treasure of talents, virtues and divinity, hidden inside our own self. What is easily seen by us is – my child, my material property, my this, my that, and what not! But we can’t see our future; The Omnipresent God and our souls are also far beyond our perception. What to say about the inner world, we can’t even see many components of our own body. We can’t look at our own eyes. If we just try to see (without a mirror) how is our nose, how are our eyebrows? How do our eyelids look like? If we can’t even see these gross external parts of the body, how will we see what is inside? When we peep into our inner world and attempt to know it, we perform some kind of dhyana. In fact, dhayana yoga is the best method of seeing inside (God).

As you cannot see your image (Reflection) on the surface of the sea, but can see the image (Reflection) on the surface of the pond, because the surface of pond is stable, whereas the surface of the sea is in turbulence.  To make your mind surface stable the thought waves are to be made at rest. Then close your eyes and (Invert your eyes) start seeing inside. You will be able to see the past and future to beyond your life.

The two are not really different. Enlightened evolution of the inner self is God. Our ultimate spiritual evolution is – shivoaham, sachidanandoaham, tatvamasi, ayamatmabrahm, pragyanambrahm. These five great maxims of Vedanta affirm that the soul, in its absolutely pure form, itself is God. Take the example of coal and diamond. Except for a minor difference in the atomic structure, the two are quite the same. Diamond is thus a refined form of coal. The soul and God are also basically the same except for the fact that the former is expressed within a limited identity (confined to the individual self) whereas the latter is unbounded, infinite. One is manifested in a tiny domain, while the other is gigantic, unlimited…. One is bounded by the thraldoms of maya, while the other is absolutely free. This is the only difference between us and The Divine. This difference is there because of the mist of ignorance covering up the resplendence of our inner self that keeps us cut off from our eternal origin. If we refine and illumine ourselves (by the purifying radiance of virtues and righteous knowledge) we can attain our soul-reality and also God-awareness. This is why (during the Dhyana Yoga) we meditate upon light; focus our attention upon the inner self, upon the sublime roots of our being and its ultimate goal….

Technology of Spirituality- Our Rishi Muni knew all this and were able to become limitless, who could see and with this power visit wherever they wanted, any planet they desire. So they knew Ten Thousands year back that Earth is Round and is not static, it is moving that is why we call Geography of Earth as Bhugole, Bhu mean Earth (Prithavi), Gole mean (round). And Jagat {which has a Gati (speed)}. Now we know the Earth is moving. 

The planet Mars is red, so the Hanuman was decorated with Sindur and Tuesday (Mangal) was the day made for worshiping Hanuman.

Language of Silence

Silence is not an absence of sound; it is the presence of meaning. Two old men, friends of many years standing, would meet in each other’s house every day. They would sit in perfect silence for a couple of hours, and then the visitor would get up and leave, without a word of farewell.

The inevitable happened and, in the natural course of things, one of the old men died. “You must miss him a lot,” said a condoler to the survivor. “I do,” replied the bereaved friend. “What I particularly miss are the long conversations we used to enjoy with each other.”

The story suggests that there are forms of communication which don’t need the use of words. But more than that, it conveys a suitably wordless message that silence has its own subtle yet resonant vocabulary, if only we choose to learn its language. Silence is not an absence of sound; it is the presence of meaning. When Swami Vivekananda during his visit to the western world was introduced to the actress, Sarah Bernhardt, known for her beauty and her seductive laugh, someone asked him if he had heard the actress’s famous laughter. “No,” said Vivekananda. “But she heard my silence.” It is said that Bernhardt was profoundly influenced by her meeting with the eastern sage.

Learning to hear silence takes patience. A music composer who was congratulated on the elegant way in which he arranged the notes in his compositions replied, “The notes more or less take care of themselves; the difficulty lies in getting the silent bits right.”

In an age of increasing electronic chatter — 24x7 television, mobile phones, Twitter, SMSs — “getting the silent bits right” is becoming more and more difficult. And, for that reason, more and more necessary.

We don’t have to go become hermits in the Himalayas, or seek the solitude of desert wastes, to find silence. In fact, the trick is in finding silence in the midst of our everyday, work a day lives, in the middle of conversations with each other. Is this business of finding silence just another way of saying that we should turn a deaf ear to what others are saying to us? Quite the contrary. The true meaning of the language of silence lies not in exclusion but in inclusion; not in cutting oneself off from people or from what is around us, but in finding a different, deeper level of communication.

In legal terms, silence means consent. If, for example, you saw someone about to commit a criminal act and didn’t warn the victim or raise an alarm, a law court could take your silence to mean that you gave your consent to the act and as such were an accomplice to it. This is a negative interpretation of the consenting nature of silence. A positive interpretation of silence would be that it affirms a unity of consciousness as distinct from a duality. A seeker asked a spiritual master: “How can I transcend into the All?” The master made no reply. Every day, the seeker would ask the same question, and every day the master would maintain his silence.

(The organ of speech is a very great distracter of the mind. Too much talking indicates that the man is rajasic (restless). Talking makes the mind outgoing. Mouna (vow of silence) is almost death for the worldly man. It is a great blessing for the spiritual aspirant.

A worldly man always wants company and talk. This is his nature. Energy is wasted in this idle gossiping. Conserve this energy by mouna and utilise it for the contemplation of the divine. If you observe mouna for two months you will realise its advantages. Then you yourself will not leave the practice. If the organ of speech is checked then the eyes and ears come under control quite easily. Mouna develops will power. It checks the impulse of speech. It is a greathelp in the observance of truth and the control of anger. Emotions are also controlled and irritability vanishes. A mouni (one who observes mouna) uses measured words and his speech is very impressive. A mouni first thinks whether his speech will wound the feelings of others, what sort of impression it will make on the minds of others, and so on. He is careful in his speech. He is thoughtful and considerate. He weighs each word before it comes out of his mouth. He can stay for a long time in seclusion. Practise, Feel the joy and peace of silence for yourself.

If you wish to observe mouna, you should keep yourself perfectly occupied in japa (repetition of God's name), meditation and mantra-writing. Do not mix with others. Do not come out of your room frequently. The energy used for speech should be sublimated into spiritual energy. It should be utilised for meditation. Then only you will enjoy serenity, calmness, peace and inner spiritual strength.

During mouna introspect. Watch the thoughts. Then you will come to understand the ways of the mind and its workings. You can notice how the mind runs from one object to another in a moment's time. You will derive immense benefit from the practice of mouna.

Real mouna is silence of the mind. Physical mouna eventually leads to silence of the mind. Mouna of the mind is far superior to the mouna of speech. Mouna should come by itself. It must be natural. Forced mouna is only wrestling with the mind. It is an effort. If you live in truth, then mouna will come by itself, and there will be absolute peace.

“Whereof one cannot speak, thereof one must be silent”. This silence beyond words that has been given different names on different signposts set up by spiritual masters to guide seekers. One of these synonyms for silence is meditation, another is prayer.

You don’t need to go to an ashram or a cave in the wilderness to meditate. You don’t have to go to a shrine to pray. You can do either in your home, or your place of work during a spare moment. Perhaps, best of all, like the two friends in the story, you can do either of them when deep in silent conversation with someone else who is you by another name, just as you are someone else by another name. And both are one in silence.

Silence is the best way to conserve once energy and to observe and channelize once thoughts. It really needs lot of strength to be quiet and not react.

Gods and Religions

Prior to the developments of human knowledge mentally man was in total darkness and was living under the spell of fear. Fear of darkness, disease, death, lightning, thunder, storm, volcanic eruption, formidable animals and so on made him surrender to them and worship them for mercy and survival. Those objects of fear became Gods. In fact Gods and temples are the products of fear only.

According to the developments of knowledge Gods too were created for worship.

To safeguard themselves from the horrors of the spirits of the dead men and destructions of Nature, ancestral worship and Nature worship were in vogue. Then animal, human, natural and supernatural aspects were combined together in the form of idols for worship besides personification of Nature. Likewise Gods such as Sakti, Siva, Indra, Varuna, Mithra, Surya, Vishnu, Rama, Krishna, Buddha, Jesus, Allah, etc. have come into the human world and many religions as a consequence appeared in the world to rule the minds of men both for good and bad.  

God and Nature

Of all parts of Nature, only man puts his own interest before the needs of the system. How we can operate according to the altruistic laws of Nature, which is the same as God.

"Every molecule, every cell, every organ ... has self-interest. When every level in the body shows its self-interest, it forces negotiations among the levels. This is the secret of Nature. Every moment in our body, these negotiations drive our systems to harmony."

The cells in organisms unite by reciprocal giving for the sake of sustaining the whole body. Each cell in the body receives what it needs for its sustenance, and spends the rest of its energy tending to the rest of the body. At every level of Nature, the individual works to benefit the whole of which it is a part, and in that finds its wholeness. Without selfless activities, a body cannot persist. In fact, life itself cannot persist.

Science acknowledge that the biggest, if not the only, problem with our world are we. Below are two examples of such states of mind:

"I think computer viruses should count as life. I think it says something about human nature that the only form of life we have created so far is purely destructive. We've created life in our own image"

"And in simple words we shall say that the nature of each and every individual is to exploit the lives of all other people in the world for his own benefit, and all that he gives to another is only out of necessity. Even in that there is exploitation, but it is done cunningly, so that his friend will not feel it"

Thousands of scientists, judging by the latest reports of the Intergovernmental Panel on Climate Change, already state that we must stop working against Nature, as we have been doing for centuries, and begin to work in harmony with it. They explain that Nature already knows what to do and when to do it. If we only get out of the way, things will sort themselves out. Just as each body has its immune system; Nature has mechanisms that maintain its balance.

This balance is a dynamic equilibrium controlled by interrelated regulation mechanisms, in which Nature thinks not of particular elements within it, but of the whole system. Just imagine the havoc our body would fall into, if each organ cared only for its own good, instead of caring for the good of the whole body.

In such a state, organs would steal blood vessels from one another, denying neighbouring organs nourishment and oxygen. Organs producing antibodies would direct them against other organs because other organs would be considered foreign bodies, and the ones with the strongest antibodies would destroy the other organs. Soon, very soon, the body would die, and its self-centred organs would die with it. When such a process happens in an organism, it is called "cancer."

The fact that Nature does exist and that it isn't destroying itself every single moment is proof that Nature does not work egoistically. It is a proof that Nature works as a system, putting the well-being of the system before the well-being of its parts. When the system's needs come before the needs of the part, it is called "altruism." In an altruistic system, the particular elements constantly contribute to the system, whether it is an organism or a human society.

Humans, in almost every aspect, are just another animal species. But there is one aspect in which we are different from Nature: We put our own interest before the interest of the system. This is the essence of egoism. We don't need to teach animals, plants or rocks how to behave. Their behaviour is always in harmony with Nature, altruistic, putting the system's needs before their own. This is why when prey animals hunt, they hunt only enough to sustain themselves, and thus maintain the natural balance of their habitat.

But humans don't hunt to eat; they hunt to gain wealth, to exploit. This is why we have penalties for poaching. The only problem with the human race is that, unlike animals, it runs on an egoistic "operating system" instead of an altruistic one. To mend ourselves and to stop disrupting Nature's homeostasis, we need to install an altruistic operating system instead of our current, faulty system.

And to find the missing disk, we need to go to the "program vendor," the Creator. The words "God" and "Nature" are synonymous. This is why they have the same numeric value: 86.

We can replace the egoistic disk with an altruistic one, and today, when many already recognize that a real change of heart is necessary, they are stepping to the fore and introducing it to the world. 

Just as we turn to the program vendor when software we install doesn't work, when human nature fails us, we must ask the "nature vendor" to provide us with one that works properly.

The Creator is a force of love and wants to bestow His love. Hence, He created in us a desire to receive delight and pleasure. As a result, all our choices aim to increase our pleasure or decrease our pain. Every mineral, plant, animal, or person wants only one thing: to feel pleasure or avoid pain. Without the prospect of future pleasure, we simply cannot live.

The belief that in the future we will be happy is what we call "hope." When we say, "I'm hopeful," we really mean that we believe in the likelihood of experiencing joy and pleasure in the future. Otherwise, what can we be hopeful about? Thus, all our choices reflect our desire for pleasure.

Lessons of the Square Watermelon :

Japanese grocery stores had a problem. They are much smaller than shops in other countries and therefore don’t have room to waste. Watermelons, big and round, wasted a lot of space. Most people would simply tell the grocery stores that the watermelons grow round and there is nothing that can be done about it.

That is how majority of people would respond. But some Japanese farmers took a different approach. If the supermarkets wanted a square watermelon, they asked themselves, ‘How can we provide one?’ It wasn’t long before they invented the square watermelon
The solution to the problem of round watermelons was not to solve as the farmers did no assume it was impossible – and simply asked how it could be done.

They found out that if you put the watermelon in a square box when they are growing, the watermelon will take on to the shape of the box- and grow into a square fruit.

This made the grocery stores happy and had the added benefit that it was much easier and cost effective to ship the watermelons. Consumers also loved them because they took less space in their refrigerators which are much smaller then those in other countries, meaning that the grower could charge a premium price for them.


What does this have to do with anything in life or at our job? There are a few Lessons that can you can take away from this story which helps you,

Don’t assume; The major problem was that most people had always seen round watermelons so they automatically assumed that square watermelons were impossible before even thinking about the question. Things that you have been doing a certain way your entire life have taken on the aura of the round watermelon and you likely don’t even take the time to consider if there is another way to do it. Breaking yourself from assuming this way can greatly improve your overall life as you are constantly looking for new and better ways to do things.

Question habits : The best way to tackle these assumptions is to question your habits. If you can make an effort to question the way you do things on a consistent basis, you will find that you can continually improve the way that you work. Forming habits when they have been well thought out is usually a positive thing, but most of us have adopted our habits from various people and places without even thinking about them.

Be Creative: When faced with a problem, be creative in looking for a solution. This often requires thinking outside the box. Most people who viewed this question likely thought they were being asked how they could genetically alter watermelons to grow square which would be a much more difficult process to accomplish. By looking at the question from an alternative perspective, however, the solution was quite simple. Being creative and looking at things in different ways in all portions of your live will help you find solutions to many problems where others can’t see them.

Look for a better way: The square watermelon question was simply seeking a better and more convenient way to do something. The stores had flagged a problem they were having and asked if a solution was possible. It’s impossible to finds a better way if you are never asking the question in the first place. Get into the habit of asking yourself, “Is there a better way I could be doing this ?” and you will find there often is.

Impossibilities often aren’t : If you begin with the notion that something is impossible, then it obviously will be for you. If, on the other hand, you decide to see if something is possible or not, you will find out through trail and error. Take away the lessons from the square watermelons and apply them to all areas in Your life (work, finances, relationships etc) and you will find out that by consistently applying them, you will constantly be improving all aspects of your life.

I AM SURE WE CAN BRING ABOUT CHANGE IF WE REALLY WANT TO.

Live a life that matters.
Ready or not, someday it will all come to an end. There will be no sunrises, no minutes, hours or day. All the things you collected, whether treasured or forgotten will pass to someone else. Your wealth, fame and temporal power will shrivel to irrelevance. It will not matter what you owned or what you were owed. Your grudges, resentment, frustrations, and jealousies will finally disappear. So too, your hopes, ambitions, plans, and to-do list will expire.

The wins and losses that once seemed so important will fade away. It won’t matter where you come from or what side of the tracks you lived, at the end. It won’t matter whether you were beautiful, brilliant. Even your gender and skin color will be irrelevant. So what will matter ? How will the values of your days be measured ? What will matter is not what you bought, but what you built, not what you got, but what you gave.

What will matter is not your success, but your significance. What will matter is not what you learnt, but what you taught. What will matter is every act of integrity, compassion, or sacrifice that enriched, empowered, encouraged others to emulate your example. What will matter is not your competence, but your character. What will matter is not how many people you know, but how many will feel a lasting loss when you’ve gone.

What will matter are not your memories, but the memories that live in those who loved you. What will matter is how long you will be remembered, by whom and for what.

Living a life that matters doesn’t by accident……it is not a matter of circumstances but of choice. While you meet something beautiful, the first thing you should do is to share it with your friends anywhere, so that these beautiful things will be able to spread out literally around the world

Renunciation as Supreme Enjoyment

This is all Occult science, each and everything is related to the subject, to make more  simplified for the human being the Upanishad are written.

Greek thinker Diogenes gave up everything. Like One of the Lord Mahavira, he lived naked. All he kept was a begging bowl, for begging and drinking water. One day, he saw a villager drinking water by cupping his hands, so he immediately threw away his begging bowl.

The villager asked him, “What have you done?” He replied, “I never knew that one could drink water by cupping one’s hands – now why should I be deprived of such a joy? The begging bowl is only a dead thing, and when I fill it with water I feel nothing from it. When I fill my hands with water, they feel the connection with water, its coolness, and its life-giving energy. My love also enters the water through my hands, and it becomes alive. So I will be drinking that too.”

The first time Diogenes cupped his hands and drank water from them, he started dancing! He said, “What a fool I was to use a dead vessel to drink water from, because it made the water dead, too. The energy from my hands, the heat, could not pass through to the water. And this was also insulting to the water.”

Our senses have become numb like his bowl. Whatever we receive through them becomes dead. Food on the plate looks beautiful; the minute it enters your mouth it becomes ordinary. Music becomes mundane when it enters your ears. Flowers lose their beauty when seen through your eyes.

We make everything ordinary – whereas everything in the world is extraordinary. The flower you see on a tree has never blossomed before. It is absolutely new. It is impossible to find another flower like it on this earth. It has never existed before, and it will never exist again in the future. Our eyes turn the existence of a unique flower into something mundane when we say, “It’s okay – we’ve seen thousands of roses like this before.” Because of the thousands you have seen, your eyes have become blind and you cannot see what is there, present, in front of you. What have those thousands of flowers got to do with this one?

Emerson has written that upon seeing a rose it came to his mind that the flower has no idea of the existence of thousands of other flowers – neither of the flowers still to come, nor of those which have gone before. This rose is present, here and now, offering itself to the divine. It is joyful because it does not compare itself with any other. But when he sees it, the thousands of others which he has seen get in the way. His vision is blurred, and the unique experience of this flower goes to waste. He doesn’t perceive its beauty; the strings of his heart are not moved, nor are his senses stirred.

We live in a unique world. The divine is manifested here in so many ways all around us. But we’ve made a grave of our senses. We are only passing through life – nothing touches us. We ask, “Where is bliss, where is godliness?” – and it is present all around us! Inside, outside, there is nothing other than godliness. By abusing our senses, we kill the one who could experience it.

Renunciation is the science of supreme enjoyment. Only someone who knows how to let go is able to experience. Let go of the meaningless so that you can realise the meaningful; let go of sensations so that you can perceive the subtle.

Renunciation is something a unique type of enjoyment, but very few can see it this way.

This cannot be among the common people, we cannot even think of parting with our belongings.

Stories from Upanisads-2

In vedic literature 3 steps are very significant.

प्रजापति की न समझी और मानवता के दुर्भागया की कहानी उस दिन ही आरम्भ हो गयी जब दिति के रहते उन्होंने अदिति को पत्नी बनाने का निश्चय किया । दिति वन्ध्या तो थी नहीं । उसने एक से एक बलवान बच्चे प्रजापति को दे रखे थे, पर दूसरी पत्नी (अदिति) ने आते ही वह जादू किया कि घर में रोज तकरार होने लगी । और जब अदिति की संताने बड़ी हुयी तो माताए तो पीछे हट गयी, भाईयों में तकरार होने लगी ।

दोनों एक दूसरे को नीचा दिखाने के लिए सारा कसूर दूसरों के सिर डालते हुए प्रजापति को अपने पक्ष में लाने के लिए उन्हें सिखा पढ़ा कर उनके पास भेज देती । वह दोनों को समझा बुझा कर भेजते तो अगले दिन दोनों नया झगडा लेकर पहुँच जाते । भाई जैसा कोई हितेषी तो होता नहीं, भाई जैसा दुश्मन भी न होता होगा ।

एक बार तकरार छिड़ गयी तो दोनों एक दूसरे के खून के प्यासे हो जाते हैं । हर चीज को अपने कब्जे में करने या दूसरे से छीनने की कोशिस । दूसरे के हर काम को बिगाडने का प्रयत्न । पुश्त दर पुश्त चलती रहती है उनकी तकरार । हर काम एक दूसरे को नीचा दिखाने या परास्त करने के किये जाने लगते हैं । इनमे से एक दूसरे को जब तक मिटा या पूरी तरह झुका नहीं देता तब तक तकरार का अंत नहीं होता ।

प्रजापति की इन दोनों पत्नियों से पैदा हुयी संतानों का भी यही हाल था । देवता एक तो बुढेती की संतान थे, इसलिए कमजोर थे । दूसरे ये संख्या में भी असुरों से कम थे । उन्हें रोने और शोर मचाने की आदत भी थी । बात बात पर बिसूरते हुए प्रजापति के पास पहुँच जाते, "असुरों ने हमें मारा" । हमारे साहित्य का आधा उनकी बचाओ बचाओ की गूँज से भरा है और बांकी आधा उनको बचाने के लिए प्रजापति या भगवान् की कारगुजारियों से । वे असुरक्षा की भावना से इस तरह ग्रस्त रहने लगे थे की असुर आपस में हंसते- बोलते तो वह भी उन्हें  ललकार के रूप में ही सुनाई देता था । उनके पास एक ही काम रह गया था । असुरों को नीचा दिखाने का । वे उनको परास्त करने के लिए तरह तरह के उपाय करते रहते थे । हम्मे से कई लोग नहीं जानते कि दुनियां की आधी बुराइयां असुरों को पराजित करने के लिए देवताओं द्वारा की गयी खुराफातों और बांकी आधी देवताओं से अपना बचाव करने के लिए असुरों द्वारा किये गए उपायों से पैदा हुयी हैं ।

कहानी और दर्शन जहां साथ साथ आते हैं और दर्शन बाद में निचोड़ के रूप में आता है । पर यहाँ कहानी  दर्शन से नहीं, अदर्शन और अदर्शनीय से शुरू होती है और प्राणी विज्ञान में प्रकट होती है, इसलिए आरम्भ में ही दर्शन को ला दें तो वह परदे का काम करता है । जहाँ परदा  जरूरी है वहां परदाप्रथा के विरोधियों को  भी परदे की हिमायत करनी होगी । अतः यह उस तरह की कहानी बन जाती है जो  निचोड़ से  शुरु होकर कहानी से समाप्त होती है ।

पहली झलक से लगता है कि यह तीन की संख्या का जादू है । हर चीज को तीन में बाँट कर या तीन गुना करके देखने की प्रवृति भारतीय मानुस को इस तरह से ग्रस रही है कि इसके चलते वे देवताओं को भी तीन से  तैंतीस और फिर तैंतीस करोड़ करते हुए पल तक नहीं झपकाते । यह दुनियां बड़ी जटिल है और एक एक संख्या को ले कर चलें तो हर संख्या के जादुई असर का सवाल आयेगा । पर केवल इसी आधार पर किसी कथन पर विचार ही न करना उससे भी अधिक खातार्नाख  जादू के असर में रहने का प्रमाण है । इसको खारिज करने की कोशिस तो अपने बुजुर्ग भी  द्वयं वा   इंद तृतीयमस्ति कह कर करते हैं, पर उन्हें भी अक्सर इस तीसरे को स्वीकार करना पडा है, और संभवतः यह तीसरा दो की अपेक्षा अधिक् श्रेयकर भी हो ।

देवों और असुरों के बीच मनुष्यों की तरह ।
सुगंध और दुर्गन्ध के बीच गंध्हीनता  की तरह ।

सत्य और झूठ को प्रकट करने वाली भाषा से अलग लालितय  को प्रकट करने वाली भाषा की तरह । ईद तीसरे की  सिदधि के लिए अधिक साधना की आवाश्य्कता   होती है , शायद ।

असुरों और देवताओं में अंतर तो था ही कि असुर स्वभाव के सीधे -साधे थे । वे एक दूसरे पर भरोंसा भी करते थे।
देवता कइयाँ थे, अपने हिस्से को लेकर आपस में ही लड़ते रहते थे । वे एक दूसरे से छोटी मोटी बेईमानी करने से बाज़ नहीं आते थे, इनमे छोटे बड़े का लिहाज़ नहीं किया जाता था, जैसे असुरों के बीच था । सबसे छोटा इंद्र, अग्नि, वरुण, और रूद्र आदि प्राचीन देवताओं को भी धता बता कर आगे निकलने की कोशिस में लगा रहता था । वह सफल भी हो गया था, पर इससे छोटा देवता, उपेन्द्र या विष्णु इससे भी तेज़ निकला और इसकी ऐयाशी  के लिए  अलका की एक छोटी सी नगरी देकर पूरे संसार का अधिपत्य उससे छीन लिया और तब से इन्द्र इतना शक्की हो गया कि उससे किसी को भला काम करते देखकर ही दहशत हो जाती है कि वह उसका स्वर्ग छीनने के लिए ही ऐसा कर रहा है । किसी को तपस्या करते देखकर वह घबरा उठता है कि वह दिनकर की कविता - हटो व्योम के पंथ से स्वर्ग लूटने हम आते हैं - का जाप तो नहीं कर  रहा है ।

सारी शरारत देवताओं की और सारा कलंक असुरों के माथे ।

इस कहानी को यहीं ख़त्म हो जाना चाहिए था, क्योंकि यहाँ आकर तो फलागम भी हो गया जिसके आगे की गुन्जाईस किसी नाटकीय से नाटकीय नाटक में नहीं होती । पर ऐसा संभव नहीं लगता । यह एक पिटारी है, जैसे किसी मूल्यवान हीरे को इस पिटारी में रखकर बंद कर दिया जाए उसी तरह असली कहानी को इस पिटारी में बंदकर रखा गया है ।

देवताओं और असुरों की यह कहानी ऊपर से देखने पर जीतनी भी सरल दिखे, भीतर से यह खासी जटिल है । संभव है, यह प्रजापति स्रीष्टि का रचियता नहीं , मनुष्य का अपना ही मस्तिस्क हो । दिति और अदिति उसकी अपनी बुद्धि व् आत्मा हो । आसुरी शक्तियाँ मनुष्य की अपनी ही जैव प्रवृत्तियाँ  हो जो अधिक प्राचीन और अधिक शक्तिशाली तो हैं ही । देवता उसकी अन्त्श्चेतना और विवेक का या सद्प्रवृतियों  का ही दूसरा नाम हो जो मनुष्य के आत्मिक उत्थान में इन असुरों या जैव प्रवृतियों को बाधक पा कर उनका दमन करने, नियंत्रित और अनुशासित करने के लिए निरंतर प्रयत्नशील रहती हों । उनके प्रयत्न तो बार बार विफल तो होते हैं, पर देवता या विवेक सम्प्पन और अपने आत्मिक उत्ठान के लिए कटिबद्ध व्यक्ति निरंतर उनका दमन और संयमन करने के प्रयत्न में लगा रहता है और यदि अप्रमाद इस प्रयत्न में लगा रहे तो अंततः उसकी साधना सफल भी होती है ।


यह नितांत संभव है कि यह मनुष्य के अपने ही आंतरिक द्वन्द की कथा हो जिसमे उसका नैतिक विवेक उसके जैव तकाजों और दबाओं से निरंतर संघर्ष करता हुआ अपने को ऊपर उठाने के लिए प्रयत्न शील रहता है । यह संभव है कि यह उत्तरकथा पढ़ते हुए किसी को देवता के रूप में नहीं अपितु गांधी जी के बंदरों की तरह दिखाई देने लगें पर हमारी समस्या यह है कि यदि समस्या मात्र शुभ और अशुभ की ही है, तो  दो पक्ष होने चाहिए । यह  तीसरा पक्ष क्या है, जिसे  छिपा कर अपने पास रख लेती है ? सभी के तीन विभाग क्यों किये ? दस क्यों नहीं ?

"अध्यात्मिक शरीर विज्ञान "


परमेश्वर की स्वरूपभूता अर्थात जगत की उत्पत्ति , स्थिति और लय की हेतुभूता ब्रह्मा , विष्णु , और शिवरूपा शक्ति । कैसी शक्ति ? सत्व , रजस , और तमस से युक्त । सत्वादि गुणरूप उपाधी के कारण ही वह


सत्व से विष्णु ,
रजस से ब्रह्मा और
तमस से महादेव कहा जाता है ।


ये सब स्वत: निरुपाधिक ब्रह्म से तो उपलब्ध हो ही नही सकते । परब्रम के ही सृष्टि आदि कार्यों को करते हैं । इसलिए अवस्थाभेद के आधार पर इनमे शक्ति भेद का व्यवहार होता है, त्वातिक भेद के कारण नहीं । अर्थात परब्रह्म पाहिले तो ईश्वर स्वरुप मायामय रूप से स्थित होता है। त्वातिक भेद के कारण नहीं । अर्थात परब्रहम पाहिले तो ईस्वर स्वरुप मायामय रूप से स्थित होता है । फिर वह मूर्तरूप हो कर तीन प्रकार का हो जाता है । उस त्रिविध रूप में वह जगत की उत्पत्ति, स्थिति, संहार नियमाआदि कार्य करता है ।

ये तीनों देवता - तेज, जल, और अन्न - पुरुष को प्राप्त हो कर त्रिवृत -त्रिवृत हो जाते हैं । यही है "अध्यात्मिक शरीर विज्ञान"

जो भोजन हम करते हैं वह तीन प्रकार का हो जाता है ।

उसका स्थूल भाग मल हो जाता है ।
मध्य भाग मांस और चर्बी बन जाता है और जो
सूक्षम भाग है वह मन हो जाता है ।

जैसे मथे हुए दही का सूक्ष्म भाग नवनीत बन कर ऊपर आ जाता है और वही मन बनता है । यदि तुम्हारी जीविका भ्रष्ट साधनों से चलती है तो तुम उससे होने वाले क्षय और उपद्रव को देख भी नहीं सकते \ देखोगे भी तो उधर ध्यान न दोगे । दुसरे ध्यान दिलाएंगे भी तो भ्रष्टता का समर्थन करोगे या चुप लगा जाओगे ।

(कहावत है की जैस्सा खाओ अन्न वैसा हो मन )

पीया हुआ जल तीन प्रकार का हो जाता है ।

इसका स्थूल भाग मूत्र,

मध्य भाग रक्त और

शूक्षम भाग प्राण हो जाता है ।

 

 

खाया हुआ घृत आदि तीन प्रकार का हो जाता है ।

 

 

इसका स्थूल भाग हड्डी हो जाता है ।

मध्या भाग मज्जा बन जाता है और

सूक्षम भाग वाणी हो जाता है ।

 

 

इसी प्रकार पिए हुए जल का सूक्ष्म भाग ऊपर आकर प्राण बन जाता है । जल को इसी लिए तो प्राण और बादल को प्रजन्य कहते हैं । और भक्षण कए हुए तेज या घृत का सूक्ष्म भाग ऊपर आ कर वाणी का रूप लेता है । इसी के बल पर ऋषि- मुनि शाप दे कर किसी को भस्म तक कर डालते हैं ।

 

 

इसलिए मन अन्नमय है, प्राण जलमय है और वाणी तेजोमय है ।

मन - व्यक्ति के संकल्प -विकल्प और विचारों को मन कहते हैं । मन विचारों का समूह है और सब सब विचारों से "मैं" का विचार ही मन की जड़ है \ मन का कोई अपना रंग रूप नहीं है । जिस रंग में रंगों वैसा ही रंगने को तैयार है । मन की उड़ान बहूत ऊंचीं है । मन व्यक्ति को आशा तृष्णा रुपी दो सवानो के पीछे दोड़ता ही रहता है । जिस वस्तु की ओर हमारा ध्यान होगा, उस वास्तु का हमें ज्ञान होगा । शरीर की त्वचा से मिलकर मन को सर्दी गर्मी का अनुभव होता है । मन पारे की तरह बड़ा चंचल है । यदि थोड़ा सा पारा भूमि पर रख दो तो इसके कई छोटे छोटे टुकड़े हो जायेंगे जो अलग अलग दिशाओं में भागेंगे । दोबारा उनको इक्कठा करना कोई आसान काम नहीं । मन बलि है और उसको एकाग्र करना कठिन है। लेकिन अभ्यास और वैराग्य के द्वारा ही मन को लगाम डाली जा सकती है।

Story from UPANISHAD

आरम्भ में एक अकेला सत ही था । उसके अलावा कोई दूसरा नहीं था और उसका होना भी न होने जैसा ही था, इसलिए कुछ लोग कहते हैं कि आरम्भ में एकमात्र असत ही था और उस असत से ही सत की उत्पत्ति हुई । वेद में एक पूरा सूक्त है जिसमे इस असत से सृष्टी के अविभ्राव की बात की गयी है। परन्तु क्या असत से सत की उत्त्पति हो सकती है ? इसलिए यह समझो की , वह जो आरम्भ में एक और अद्वितीय था वह सत ही था। क्योंकि सत से ही सत की उत्त्पति हो सकती है।

"फिर उसने विचार किया, मैं बहु हो जाऊं, बहु रूप हो जाऊँ ।" यह विचार आने पर उसने अपने भीतर से ही तेज़ उत्तपन किया । वही विचार तेज़ के मन में आया कि वह अनेक हो जाए और अनेक रूपों में व्यक्त हो । इस विचार आने पर उसने जल मो उत्त्पन्न किया । सुनाने में यह कुछ उलटी बात लगेगी पर यदि ध्यान दो तो ताप होने पर शरीर से पसीना आने लगता है । तेज़ से जल की उत्तपत्ति भी इसी तरह हुयी । जल के मन में भी वही विचार आया कि वह अनेक हो और उनके रूपों में व्यक्त हो सो उसने अन्न की रचना की । यही कारण है कि जल की वर्षा से ही अन्न उत्तपन्न होता है।

क्योंकि अन्न की उत्तपति हो जाने पर अन्नाद या अन्न खाने वाले न पैदा हो जाएँ, यह संभव ही नहीं है । यही है प्राणियों की सृष्टी । प्राणियों के जनम के तीन बीज होते हैं और तीन भेद अंडज , जीवाज, और उद्विभ्ज हैं । तो उस सत ने विचार किया कि वह इन तीनो में प्रवेश करके नाम और रूप को व्यक्त करे । इसलिए उसने तेज़, जल और अन्न में से एक एक को त्रिवृत किया । इस तरह अग्नि का जो रोहित या लाल रूप है _ वह तेज़ रूप है, जो शुक्ल रूप है, वह जल रूप है और जो कृषण रूप है वह अन्न रूप है । इस तरह इन रूपों में व्यक्त होने के बाद अग्नि का अग्नित्वा या उसकी दाहकता उससे निकल गयी । ये अग्नि के विकार मात्र कहने को है । सच यह है कि ये केवल तीन रूप हैं।

ठीक यही बात आदित्य पर, चंद्रमा पर और विद्युत् पर लागू होती है । उसके भी लाल, श्वेत और कृषण वर्ण क्रमश: तेज़, जल और अन्न के ही रूप हैं । इस त्रिवृतत्व को जान लेने के बाद ही हमारे पूर्ववर्ती महाग्रिह्स्तों और महाश्रोत्रियों ने कहा था कि हमारे कुल में कोई बात अश्रुत और अज्ञात नहीं है ।

अकेलाथा इसलिए रमण किससे करता । अब इस एकाकीपन से बाहर आने के लिए उसने दूसरे की इच्छा की । वह आत्ममंथन से इतना विकल हो गया कि आत्म्नद्ध सा हो गया । विकलता असहाय हो गयी तो उसने अपने को ही चीर कर दो भागों में बाँट दिया और यहाँ से सुरु हुआ खुराफातों का असली दौर । यहाँ पैदा हुए पति और पत्नि । आदम की पसली से नहीं, परम पुरुष तो पाहिले से था, पर अलंगी था। सर्जक पुरुष स्त्री से पाहिले नहीं उसी के भीतर से हुआ। एक ही क्रिया से \ एक साथ। जब दुनियां में दो ही प्राणी हों और उन दोनों से बाहर निर्मम समाज नाम की तीसरी चीज गायब हो तो सामाजिक मर्यादाओं के निर्वाह की आशा करना बेकार है ।

इसके बाद एक विचित्र लुका छिपी का खेल आरम्भ हुआ । इस खेल ने दुनियां को नाना जीवों- जंतुओं से भर दिया । कहानीकार पर विश्वास करें तो हुआ यह की वह प्रथम स्त्री जो पुरुष के शारीर से उत्प्पन हुयी उसका नाम शतरूपा था । उसको शतरूपा नाम उसके नाना रूप धारण करने के बाद मिला हो सकता है ।

शतरूपा को सामाजिक मर्यादा और शिष्टाचार का उस समय भी ज्ञान था जब समाज अस्तित्व में नहीं आया था और जब पुरुष अपने पागलपन में अपने को संभाल ही नहीं पा रहा था । शतरूपा ने सोचा यह मुझे अपने से ही उत्तपन करके मुझसे समागम क्यों करता है ? उसने तय किया कि वह छिप कर अपनी शीलरक्षा करेगी । यदि उस समय जंगल झाडी आदि पैदा हो चुके होते तो उसे छुपने के लिए अपना रूप न बदलना पड़ता । नहीं थे, इसलिए उसने अपने को छिपाने का और कोई तरीका न देख कर गाया का रूप धारण कर लिया । उसके गाय हो जाने पर मनु आदि ने वृषभ का रूप धारन कर लिया और इसके बाद जो कुछ हुआ उसका परिणाम यह कि गाय और बेल पैदा होने लगे । यह प्रयोग विफल होने पर भी उसकी समझ में यह बात नहीं आयी कि रूप बदलने और छिपने से कोई लाभ नहीं । उसने घोड़ी का रूप ले लिया और मनु को घोड़ा बनना पडा । इससे अश्व जाती उत्त्पन्न हुयी । फिर वह गद्रभी और मनु गदर्भ । इस तरह एक खुर वाले पशु पैदा हुए। फिर शतरूपा बकरी बन गयी और मनु को भेडा बनना पडा । इस तरह एक एक करके चिटी से लेकर हाथी तक जितने भी जीव हैं उन सब की उत्त्पति हुयी । पर कोई भी रूप धारण करके शतरूपा चैन से न रह पायी । ऊपर से उसे कबीर जैसे के ताने भी सहने पड़े जो उसे ठगिनी वगैरह कह कर गालियाँ देते रहे पर एक बार रुक कर सोचने कर सोचने को तैयार न हुए की शरारत उनके पूर्वरूप ने आरम्भा की थी और इसके लिए उन्हें अपने पर शर्म आणि चाहिए।

शतरूपा का चरित्र उज्जवल था और उसने इसकी रक्षा के लिए हर संभव प्रयत्न किये, पर आदि मानव की कामोंम्त्तता के कारण वह अपने सम्मान की रक्षा में सफल नहीं हप पायी । जब दुनियां में दो ही प्राणी हों और उन दोनों से बाहर निर्मम समाज नाम की तीसरी चीज गायब हो तो सामाजिक मर्यादाओं के निर्वाह की आशा करना बेकार है ।

पर सतरूपा की कहानी का गहरा सम्बन्ध विश्वदर्शन से है। सच कहें तो शतरूपा के शील् भंग की घटना न घटती तो न तो द्रष्ट। होते , न दृश्य, न ही दर्शन । वह कहने को एक मादा ही रहती है और कहने को साक्षात् विश्वमाया या प्रकृति ।

SCIENTIFIC INTERPRETATION OF GAYATRI MANTRA

Line. 1--Om bhur bhuvah swah

Line. 2--Tat savitur varenyam

Line. 3--Bhargo devasya dheemahi

Line. 4--Dhiyo yo nah prachodayat

Gayatri mantra has been bestowed the greatest importance in Vedic dharma. This mantra has also been termed as, the mother of the Vedas.

The literal meaning of the mantra is:

O God! You are Omnipresent, Omnipotent and Almighty, You are all Light. You are
all Knowledge and Bliss. You are Destroyer of fear, You are Creator of this Universe, You are the Greatest of all. We bow and meditate upon Your light. You guide our intellect in the right direction.

The mantra, however, has a great scientific importance too, which somehow got lost in the literary tradition. The modern astrophysics and astronomy tell us that our Galaxy called Milky Way or Akash-Ganga contains approximately 100,000 million of stars. Each star is like our sun having its own planet system. We know that the moon moves round the earth and the earth moves round the sun along with the moon. All planets round the sun. Each of the above bodies revolves round at its own axis as well. Our sun along with its family takes one round of the galactic center in 22.5 crore years. All galaxies including ours are moving away at a terrific velocity of 20,000 miles per second.

The alternative scientific meaning of the mantra

Line by Line

Line 1:--OM BHUR BHUVAH SWAH:

Bhur the earth, bhuvah the planets (solar family), swah the Galaxy. We observe that when an ordinary fan with a speed of 900 RPM (rotations per minute) moves, it makes noise. Then, one can imagine, what great noise would be created when the galaxies move with a speed of 20,000 miles per second. This is what this portion of the mantra explains that the sound produced due to the fast-moving earth, planets and galaxies is Om. The sound was heard during meditation by Rishi Vishvamitra, who mentioned it to other colleagues. All of them, then unanimously decided to call this sound Om the name of God, because this sound is available in all the three periods of time, hence it is set (permanent).

Therefore, it was the first ever revolutionary idea to identify formless God with a specific title (form) called upadhi. Until that time, everybody recognized God as formless and nobody was prepared to accept this new idea. In the Gita also, it is said, "Omiti ekaksharam brahma", meaning that the name of the Supreme is Om, which contains only one syllable (8/12). This sound Om heard during Samadhi was called by all the seers nada-Brahma a very great noise), but not a noise that is normally heard beyond a specific amplitude and limits of decibels suited to human hearing. Hence the Rishis called this sound Udgith musical sound of the above, i.e., heaven. They also noticed that the infinite mass of galaxies moving with a velocity of 20,000 miles/second was generating a kinetic energy = 1/2 MV2 and this was balancing the total energy consumption of the cosmos. Hence they named it Pranavah, which means the body (vayu) or store house of energy (prana).

Line 2: --TAT SAVITUR VARENYAM:

Tat that (God), savitur the sun (star), varenyam worthy of bowing or respect. Once the form of a person along with the name is known to us, we may locate the specific person. Hence the two titles (upadhi) provide the solid ground to identify the formless God, Vishvamitra suggested. He told us that we could know (realize) the unknowable formless God through the known factors, viz., sound Om and light of suns (stars). A mathematician can solve an equation x2+y2=4; if x=2; then y can be known and so on. An engineer can measure the width of a river even by standing at the riverbank just by drawing a triangle. So was the scientific method suggested by Vishvamitra in the mantra in the next portion as under:-

Line 3:--BHARGO DEVASYA DHEEMAHI:

Bhargo the light, devasya of the deity, dheemahi we should meditate. The Rishi instructs us to meditate upon the available form (light of suns) to discover the formless Creator (God). Also he wants us to do japa of the word Om (this is understood in the Mantra). This is how the sage wants us to proceed, but there is a great problem to realize it, as the human mind is so shaky and restless that without the grace of the Supreme (Brahma) it cannot be controlled. Hence Vishvamitra suggests the way to pray Him as under:

Line 4:--DHIYO YO NAH PRACHODAYAT

Dhiyo (intellect), yo (who), nah (we all), prachodayat (guide to right Direction). O God! Deploy our intellect on the right path. Full scientific interpretation of the Mantra: The earth (bhur), the planets (bhuvah), and the galaxies (swah) are moving at a very great velocity, the sound produced is Om , (the name of formless God.) That God (tat), who manifests Himself in the form of light of suns (savitur) is worthy of bowing/respect (varenyam). We all, therefore, should meditate (dheemahi) upon the light (bhargo) of that deity (devasya) and also do chanting of Om. May He (yo) guide in right direction

(prachodayat) our(nah) intellect dhiyo.

The important points hinted in the mantra are

1) The total kinetic energy generated by the movement of galaxies acts as an umbrella and balances the total energy consumption of the cosmos. Hence it was named as the Pranavah (body of energy). This is equal to 1/2 mv2 (Mass of galaxies x square of velocity.)

2) Realizing the great importance of the syllable OM, the other later date religions adopted this word with a slight change in accent,

Right and wrong

We all have some pre set funda of judging human, whether it is right or wrong we never know, but as long as we are comfortable we go.

I believe every individual has different philosophy of life that totally depends on following things, in fact it is he/she who made for him/her to live in his/her own way, and there cannot be any set parameters for them to think, and to follow.

We are different from each other  genetically, have  difference in up bring, language, culture, our experiences, our desires, our dreams, our capabilities, our limitations, our perception to see things/situations/people and react on;   there are other so many factors which set different criteria of life and different standards for everyone. Even two twins are not identical by thoughts because their experiences are different; their desires are different which in turn open up new ways of diversifications.  And every one has the right to set his own philosophy of life and live accordingly, there is no right or wrong, as I know myself better than anybody else (I assume).

Certain life aspects are common to all, which open up ways of philosophies for philosophers, but we forget, mind set has important role to perceive the things and draw the conclusion, and it varies between individuals in same environment.

We do try to judge people on their traits, the way they define themselves, it reflects their philosophy and maturity to handle situations. Some time we don’t judge properly as a human tendency/error, and we do judgment to decide to carry forward relationship with that individual.

Look if you/we expect that we’ll choose our partner/friends whom we know very much in deep than we are wrong. No one can know any person with so deep; in fact we don’t know ourselves so deep though we claim for same. Then how we can expect these deep understanding from others. Human are not like gadget or mathematical terms which have one rational/standard way to do, we/you never know how we will react to certain situation and will be it same in manner all the time. This process of understanding one individual or evaluating him/her will take too much time, and still we will not be sure about conclusion. Life is itself a big gamble and big surprise, we don’t know what is going to happen tomorrow though we plan, anticipate, set precaution, but still cannot know the depth of life. Still we enjoy the surprises of life, and we do learn to adopt /adapt new things and changed with time. It’s our hope and our dreams which make us keep going.

In the journey of life we come across very diverse people, with some we don’t feel comfortable to live and so we separate, but observe this: are our family members are genuine all the time. They do hurt us. But it doesn’t mean that we will leave them and forget them, no not at all, it’s our love, which keep us with them emotionally, to be with them and they are with us, but from where that love comes, maybe we happen to be with them, it is our silent commitment, that we will be together or to be stand by each other whenever we need each other, and that gives the understanding to get adjust to compromise to one or on another factor, even comes sacrifice which we do by wish not by forceful, Because its life. It has lots of hidden things which we still need to explore, human mind and relations has something beyond logic, reasons.

Now question is that, why we do all judgment about humane around us, as such we don’t do for our family members, we accept them as they are, then why we set standards for others. Somehow every individual is bit selfish from inner deep and we don’t realize this. We like some humans because they are/do what we visualize. We want to see our image within them. The moment we will realize we will stop calculating a human.

Perpetuation of the Species

Because provision was made by the Cosmic Intelligence Power that we call para-Brahman, and the Cosmic Force that we call Para-shakti, Adi-shakti, Maha-shakti. It has been possible that different species of living creatures, different species of plant life, botanical life, has lived, developed and evolved through the ages. This perpetuation of the species is the law of life in the entire universe, in every form of life, not only human, animal or sub-animal—insect, reptile, and fish— but even in the botanical world. How there is cross pollination and how the flower is the means of carrying out this act of reproduction, it is an intricate, mysterious marvel! Those who study it will be amazed at the wonderful science behind it; will marvel at this unknown mysterious Cosmic Intelligence that has brought this process about. One is struck with awe and admiration when one begins to go deeper into the process of how life is perpetuated on every level, every plane and every field of life, even from the most rudimentary life of a single cell, how it splits, divides itself and multiplies.

How wonderful that a seed is able to germinate due to the presence of two factors, so that the power of these factors gives it that mighty force of even breaking through rock, breaking through the pressure of heavy soil over it—a tiny, tender little thing like a seed that has just germinated. What a miracle! What great force! It cleaves the earth ten times harder than its tender shoot, and surfaces. If by chance a seed has been deposited on the top of a concrete terrace, when it germinates it even breaks through bricks and cement walls and displaces them and puts forth its own life.

This act of multiplying and reproducing is present everywhere. It saturates and permeates the whole universe because from the angle of cosmology, the entire universe is the outcome of such a primal first wish for multiplication. "I am one, may I become many." Thus the Vedas say that there was one imponderable, mysterious being. What that being was, who knows, because that Being was one without a second. So, a second not being present, not existing how can there arise the question of anyone cognizing that Being? Who was there to cognize when that-Ekameva dvitiyam Brahma. (God) alone existed. And in that mysterious Being there arose this germ of an idea. He thought: "May I become many. I am one, may I become many."

Brihadaranyaka Upanishad-2

An Equal Half

Hinduism regards man and woman as the two halves of the eternal being, each constituting a vibrant, existential part, quite incomplete in itself. In the Brihadaranyaka Upanishad, Prajapati, the primordial God, divides himself into two-man and woman, the symbols of cosmic polarity deriving sustenance from the same source.

The Hindu woman as life partner has a fourfold character: she is ardhangini, one half of the her husband, metaphorically speaking; sahadharmini, an associate in the fulfillment of human and divine goals; sahakarmini, a part to all her husband’s action and sahayogini, a veritable cooperator in all his ventures. Husband and wife together are called dampati, joint owners of the household, sharing work in terms of their biological, psychological and individual dharma. The former provides the seed and the latter the field for its fructification, so that humans could be perpetuate in the cosmic process of evolution. Both have the joint responsibility of helping their children grow in all respects, but the contribution of the wife is always immense.

As life partner the Hindu woman has equal right to participate in religious right to participate in religious rites and ceremonies; in fact, certain sacrifices like the Sita harvest sacrifice, the Rudrayaga for suitable sons-in-law or the Rudrabali sacrifice for material prosperity are performed by women alone. Hindu lawgivers like Gobhila and Asvalayana ordain that no ritual or sacrifice can be complete (sampurna without the presence of the wife. Even Rama had to order for Sita’s statue in gold to make up for her absence during this asvamedha sacrifice. In the Ramayana, Rama’s mother Kausalya offers oblations to the fire god Agni and Tara performs the Svastyayana ritual for the success of her husband Bali against Sugriva.

Women of those days were quite learned in the Vedic lore. Draupadi was a brahmavadini and Tara an adept at reciting mystic syllables. Oghavati, Arundhati and Sulabha possessed a thorough knowledge of the Vedas and imparted religious knowledge even to rishis. The spiritual attainments of Savitri and Anusuya have become legendary. In the Brihadaranyaka Upanishad one meets women of wisdom such as Maitreyi and Gargi. The former abandoned wealth for wisdom and the latter entered into a debate with sage Yajnavalkya at the court of King Janaka. Much later, Bharati, the wife of Mandana Misra, carried forward the tradition by acting as judge in the philosophic debate between her husband and Shankaracharya. When she found her husband losing the debate, she emphatically told Shankaracharya that his victory would be complete only if he could defeat her, since she constituted her husband’s better half.

Where women are honoured, there the gods are pleased; but where they are not honoured, no sacred rites yield rewards. ‘Offspring, (due performance of) religious rites, faithful service, the highest conjugal happiness and heavenly bliss for the ancestors and oneself depend on one’s wife alone’.

Manu declares that the perfect man is one who constitutes a trinity made up of his wife, himself and their off spring, the wife being a gift from the Gods, she ought to be supported to the end of her life. If Manu points out of seductive nature of women, he is equally unsure of the unbridled passion of men. He advises that wise men must not be in the company of even their own mothers, sisters or daughters in a lonely place, for they may deviate from the right path! Manu regards woman as a precious unit of the family and of society but denies them absolute freedom due to their physical vulnerability.

He, however, distinguishes between the noble and virtuous and the degenerate women, and like other smrtikaras criticizes those who are faithless, fickle, sensuous, immodest, quarrelsome and loose. ‘Day and night women must be kept in dependence upon males and if the attached themselves to sensual enjoyments they must be kept under one’s control’. Manu prescribes capital punishment for killers of women, exempts pregnant and old women from paying fines and suggests that as mater of courtesy, they should be given precedence when crossing the road.

He meant thereby that they were not different from each other. The Hindu scriptures lay emphasis on harmony between husband and wife that is so essential for family peace and prosperity. Harmony requires understanding, which can only be among equals. In the Rig Veda, the couple jointly prays: ‘May all Devas and Apas unite our hearts. May Matarisva, dhata, Destri all bind us close.’

The highest duty of man and wife says Manu, is to be faithful to each other. While the supreme duty of the husband is to safeguard his wife, to care for her needs and necessities, and to keep her happy with gift and presents, the wife is expected to be pious and chaste, sincere and faithful to her partner, gentle, suave, skilled and sweet- tongued.

Although the concept of pati-paramesvara (regarding one’s husband as god) has suffered an erosion in the wake of women’s empowerment, respect for the husband continues, as is evident from the observance by Hindu women of such traditional vows as Vata Savitri, Haritalika and Karka Chaturthi - all aimed at a long and happy conjugal life.

Nowhere do the accredited Hindu scriptures ordain that women should be abused, disgraced, chastised without reason or divorced in ordinary circumstances. Yet expectation from women as life partners has been many and varied. The best female partner, according to a popular Sanskrit adage, is one who renders advice like a minister, obeys like a maidservant, feeds like a mother, pleases like the nymph Rambha, acts as a veritable companion, and has the forbearance of Mother Earth.

But, Sexual pleasure is no pleasure at all. It is a mental delusion.

These beautiful women and wealth are the instruments of Maya to delude you and entrap you into her nets.

Some ignorant people say: “It is not right to check passion. We must not go against nature. Why has God created young beautiful women? There must be some sense, in His creation. We should enjoy them and procreate as many as possible. We should keep up the progeny of the line. If all people become sannyasins and go to forests, what will become of this world? It will come to an end. If we check passion,

What is this sex energy? This energy, this sex energy, is a manifestation of God. It is Brahman in dynamic expression. It is Shakti, Para Shakti. We all know that this phenomenal universe is the activity of the cosmic power calls this which is illimitable, indescribable and infinite. We call this cosmic power Para Shakti, Maha Shakti, Maha Maya or Prakriti.

The sex instinct is most powerful. The sex urge is formidable. It may conceal itself in underground compartments in the mind and assail you when you are not vigilant. It will attack you with redoubled force. Visvamitra fell a victim of Menaka. Another great Rishi became a prey to Rambha. Jaimini got excited by false woman Masa. A powerful Rishi was excited by the sight of the mating of a fish. A householder aspirant carried away even his guru’s wife. Many aspirants are not aware of this secret urge, a treacherous enemy. They think that they are quite safe and pure. When they are put to test, they become hopeless victims

Brihadaranyaka Upanishad-1

The Creation and Its Cause

We go singly, independently, alone and un-befriended without any association, any appendage whatsoever. But we take something with us. Like the forces of Karma cling to our subtle body which alone departs when the physical body is shed.

Lingam mano yatra nisaktam asya:

‘The mind which is the ruling principle in the subtle body carries with it the result of its actions, the Karma-Phala,’ which clings to it like a leech. It will not leave it, wherever it goes. In some other Upanishad it is said that a calf finds its own mother even in the midst of a thousand cows by moving hither and thither in the herd; as it goes to its own mother though the cows may be thousands in number, likewise our Karma will find us wherever we are. We may go to the highest heaven, but the Karma is not going to leave us. We may go to the nether regions; it is not going to leave us. We may go to any corner of creation, but this is not going to leave us. It will find us.

In the beginning, this universe was the self (Viraj) alone, in the shape of a person. He reflected and saw nothing else but His self. He first said: "I am He." Therefore He came to be known by the name I (Aham). Hence, even now, when a person is addressed, he first says: "It is I," and then says whatever other name he may have. And because He, before (purva) the whole group of aspirants, burnt (aushat) all evils, therefore He is called Purusha. He who knows this verily burns up him who wishes to be Viraj in advance of him.

He was afraid. Therefore people still are afraid when alone. He thought: "Since there is nothing else but myself, what am I afraid of?" Thereupon His fears were gone; for what was there to fear? Assuredly, it is from a second entity that fear arises.

He was not at all happy. Therefore a person even today is not happy when alone. He desired a mate. He became the size of a man and wife in close embrace. He divided this body into two. From that division arose husband (pati) and wife (patni). Therefore, as Yajnavalkya said, the body before one accepts a wife is one half of oneself, like the half of a split pea. Therefore this space is indeed filled by the wife. He was united with her. From that union human beings were born.

She reflected: "How can he unite with me after having produced me from himself? Well, let me hide myself." She became a cow, the other (Manu) became a bull and was united with her; from that union cows were born. The one became a mare, the other became a stallion; the one became a she—ass, the other became a he—ass and was united with her; from that union one—hoofed animals were born. The one became a she—goat, the other became a he—goat; the one became a hew, the other became a ram and was united with her; from that union goats and sheep were born. Thus, indeed, he produced everything that exists in pairs, down to the ants.

Prajapati said to Himself: "Well, let Me make a firm basis for it (semen)." So He created woman. Having created her, He placed her below and worshipped her. Therefore one should worship a woman, placing her below. He (Prajapati) extended His organ that projects and with it impregnated her.

Her lap is the sacrificial altar, her hair the sacrificial grass, her skin within the organ the lighted fire; the two labia of the vulva are the two stones of the soma—press. He who, knowing this, practices sexual intercourse wins as great a world as is won through the Vajpayee sacrifice; he acquires for himself the fruit of the good deeds of the woman. But he who, without knowing this, practices sexual intercourse turns over to the woman his own good deeds.

If a man desires his wife with the thought: "May she enjoy love with me," then, after inserting the member in her, joining mouth to mouth and stroking her organ, he should utter the following mantra:

"O semen, you have been produced from my every limb; especially from my heart through the essence of food you are the essence of the limbs. Bring this woman under my control, like a deer pierced by a poisoned arrow."

Now, the wife whom he desires with the thought: "May she conceives"—after inserting the member in her and joining mouth to mouth, he should inhale and then exhale, repeating the following mantra: "With power, with semen, I deposit semen in you." Thus she verily becomes pregnant.

Then he embraces her, repeating the following mantra: I am the vital breath and you are speech. You are speech and I am the vital breath. I am Semen and you are Rig; I am heaven and you are earth. Come; let us strive together so that we may have a male child."

Then he spreads apart her thighs, repeating the following mantra: "Spread yourselves apart, Heaven and Earth."

Inserting the member in her and joining mouth to mouth, he strokes her three times from head to foot, repeating the following mantra:

"Let Vishnu make the womb capable of bearing a son! Let Tvashtra shape the various limbs of the child! Let Prajapati pour in the semen! Let Dhatra support the embryo! O Sinivali, make her conceive; O goddess whose glory is widespread, make her conceive! May the two Atvins, garlanded with lotuses, support the embryo!

"Let the two Atvins chum the womb with the two golden arani sticks! I am placing a seed in your womb to be delivered in the tenth month. As the earth has fire in its womb, as heaven is pregnant with the sun, as the quarters are impregnated by air, so I am impregnating you by placing this seed in your womb."

After the reciting of the mantra, he utters his own name and that of his wife and places the seed.

"Man, O Gautama, woman is the fire, the open mouth is its fuel, the vital breath its smoke, speech its flame, the eye its coals and the ear its sparks. In this fire the gods offer food as libation. Out of that offering semen is produced.

"Woman, O Gautama, Man is the fire, her sexual organ is the fuel, the hairs the smoke, the vulva the flame, sexual intercourse the coals, enjoyment the sparks. In this fire the gods offer semen as libation. Out of this offering a man is born. He lives as long as he is to live. Then, he dies,

To cooperate in others' pleasures is also a duty. "Never repulse a woman who offers herself," says the Chandogya Upanishad.

In the cosmic scheme man represents Purusha (the Person, Spirit) and woman Prakriti (Nature, Primal Matter), both of whom unite to keep the world going. So goes the Vedic verse: ‘I am He, you are she; I am song, you are verse; I am heaven, you are earth. We two shall here together dwell becoming parents of children’.

The earth is verily the essence of all these beings, water is the essence of the earth, herbs of water, flowers of herbs, fruits of flowers, man of fruits and semen is the essence of man.