Lord Shiva and the Philosophy of His devotion

The scriptural descriptions narrate the simplicity of the wedding ceremony of Shiva and Parvati. He did not go after big people or gods of heavens to join the wedding procession. Rather, he took the ghosts and the palitas along. As praised in the following hymn of the Ramacharit Manas ––

"Tanu Kshina Kou Ati Pita, Pavan Kou Apavan Tanu Dhare"

(Those with ugly, horrifying and diseased bodies were also among Shiva’s Baraatis). Shiva had taken due care of even the deprived and down trodden ones. We should also broaden our hearts and pay attention to those scorned by the society. If we cannot get rid of our hatred, fears and prejudices, we can never enjoy the sense of bliss and fulfilment, the devotees of Shiva deserve.

What is the meaning of our worship and devotion if we don’t learn anything from the truth, from the philosophy of our Deity? We will just continue to perform some rituals, keep crying and praying at His feet without any improvement in our life. Remember that Shiva does not need our flowers and other offerings of worship. Our devotion is real only if we adopt its philosophy in every aspect of life.

An Ox (named Nandi) is said to be the mount of Lord Shankar (Shiva). Why? What does it imply? Well, an ox is known to be an assiduous animal. Any laborious, industrious human can become God Shiva’s favourite irrespective of whether he is an Indian, British, French or anyone else…. We all know that God helps those who help themselves. The ox symbolizes strength, courage and hard work in our (Indian) culture. If we want to become a devotee of Lord Shiva, we will have to be courageous and depend upon our own wisdom and endeavours. No one will open the doors of progress for us. We alone will have to come forward and initiate our ascent in the desired direction. Do you know who rides on a buffalo? Shanicar! (Saturn, as described in the Puranas). A buffalo represents lethargy, dullness and escapism from labor or hard work. It can never be an aid of Shiva. Shiva likes the ever energetic, assiduous ox, Nandi. The latter is described in the Puranas as the vehicle of Shiva (in human form). Shiva takes care of it and loves this pet. We should try to cultivate the qualities of this ox; this is what God wants His devotees to be like…

What else have we read or heard about Lord Shiva from the scriptural descriptions? That He lives in the marghat (crematorium)! Why should He do so? Well, this again is a symbolic depiction. It teaches us that we should always remember death. We get so engrossed in the worldly affairs that we almost forget that death could knock at our door any moment… and then we will have to leave this world instantly. We seem to remember everything else but this bitter reality of life. If we had remembered the absolute fact that we had to die some day or the other, our attitude towards life would have been different. In that case, we would have cared for what we ought and what we ought not to do? We would have been more alert towards our duties.

A home and a crematorium are alike for a duty-bound, altruist person who has acquired pure knowledge. Such a wise man knows that this moment he is living comfortably in the house but any other moment he would be no more and his body would rest in peace in a crematorium or a graveyard; then he will have new life and a new home and so on…. Today’s life would be tomorrow’s death, which would again turn into new life someday… This is how the cycle of life continues… Life and death are like the relay games of day and night. Then why should we be scared of death? Rather, we should remember it to make our life more meaningful, more useful, and more enlightened every day. This is another significant teaching of Shiva’s Philosophy of Life.

If we look carefully and ponder over it, we will find that innumerable teachings are hidden in Lord Shiva’s manifestations as we see Him in the temples and religious stories. We often find His depiction in human-like form with a coating of ash on his body. If we knew the righteous attitude of life and the ideal mode of living, the importance of this ash-coating would have been crystal clear to us. Many of us put the bhasm (ash) of the sacred fire of yagya (agnihotra or homam) on our forehead with great reverence. But do we know the meaning of this religious ritual? The most important implication of smearing bhasm on any part of the body is to recall the Vedic teaching that– this body is going to become (a heap of) ash one day. That means, this body might either get mixed in the soil or water or fly like the dust particles with the wind. This physical body of ours, which we are so proud of and are so much attached to, is going to be crushed (with the soil) beneath others’ feet one day.

If we are His true devotees, the bhasm on Shiva’s body should constantly remind us of this ultimate reality and therefore keep us away from the ego and attachments that arise because of our mistaken identity with the physical body.

The Third Eye: The three eyes of Lord Shiva are often the focus of mythological interpretations and mystic curiosity. Representation of His manifestation in humanlike form should have shown only two eyes like the normal humans have. Is the third eye mere all egoric depiction? Or, does it signify some hidden facets…? In fact, the third eye symbolizes the source of sagacity – pure, discreet wisdom. This centre in the human body is hidden subtly in an endocrine gland inside the brain right behind the position (on the forehead) where the third eye of Shiva is depicted.

We have read a story in the shastric scripture which mentions of Kamadeva being burnt into ashes due to the opening of Shiva’s third eye. Kamadeva the Lord of amour had once tried to sinfully entice and influence Lord Shiva. Then, Lord Shiva just opened His third eye. The divine radiations emanating there from instantly burnt the gross body of Kamadeva. Have you ever thought about the truth behind this mythological anecdote? It conveys the fact that the insidious force of erotic thoughts and sexual excitation can be instantly checked and eliminated if our discerning prudence is awakened. The opening of the third eye means awakening of our sagacity and creative activation of our inner wisdom.

The third eye is subtly located in the third dimension inside our brain. It teaches us to look into the deeper aspects of every phenomenon, every thought and every experience. Our ordinary eyes (the two eyes on our faces) see only extrovertly; they can only show us our materialistic gains and losses or the worldly affairs in the limited peripheries of our interactions. The needs of the body or the sense organs are easily seen by them. But there is a third eye, which opens inward. It enables us to look deeply in the sublime folds of mind and shows us the world of inner peace, everlasting happiness and absolute truth. This is the eye of foresight and clairvoyance.

When a sincere devotee of Lord Shiva seeks refuge under His grace, he first inspects his own character and conduct to check whether or not he measures up to the virtuous standards with respect to the philosophy of Shiva. The human-like image of God Shiva is a kind of an ideal model for the true devotee. A potter makes a pot in the desired design by processing and fixing the clay into appropriate mould. The devotee should also try to mould his personality, his attitude, his thinking, his life, etc. as per the ideals of his Deity. Our worship and devotional practices have no meaning without commensurate endeavours of refinement and improvement in our thoughts, behaviour and deeds.

The Sanskrit word for devotional worship is "Upasana", which literally means ‘sitting nearby’. Sitting near the fire makes we feel warm. Similarly, sitting near God should inspire us with His attributes. Sitting in the closed vicinity of a powerful source of energy would bestow the associated significant effects on us only if there is a linkage, a direct connection between the source and the beneficiary. A piece of wood becomes fire only when it sacrifices itself in the fire nearby. This is how "upasana" brings the desired results only if the devotee sets a live linkage of his inner self with the Deity of his worship. For this, he has to discipline and mould himself as per the inspirations of his God. We, the aspirants of the beatitude of Lord Shiva, should also consciously and ceaselessly attempt at transforming ourselves according to the ideals of His manifestation. We should endeavour opening our third eye (that means awaken our intuitive insight and pure intellect).

The very purpose of murti puja (idol-worship) in Indian Culture is to enable the masses to access and imbibe the teachings and inspirations of divine emanations. Every idol, every symbol of God’s manifestation represented here is indicative of some important teaching related to the spiritual evolution of human consciousness. Unfortunately, we often get engrossed in worshipping the gross form – the idol of God and consider the performance of some customary rituals, chanting of some prayers etc. as all that is required for His devotion. Even if we have read or heard about the occult significance of the symbols of divine manifestations, we don’t seem to remember anything. We just want to take shortcuts and regard ourselves great devotees simply by symbolic worship.

The word "Shiva" in Sanskrit means highest good. Lord Shiva (Shiva) is the presiding Deity of eternal, auspicious well-being of all creation. But we, the so-called worshippers of Shiva never even think of global good. (Forget about global, we don’t even attempt to expand the narrow domain of our selfish interests and engage ourselves in altruistic service and upliftment of the needy around us). We keep chanting "Om Namah Shivaya" but don’t bother to know its meaning; in reality, Shiva is far away from our lives. We don’t even know what is the true well-being of our soul or our own life and how to attain it? The japa (rhythmic chanting) of Shiva’s name will be beatifying if "Shiva" (Highest Good) is embodied in our attitude, aspirations, thoughts and deeds. It is time we realize that worshipping only the external, gross form is no better than not doing anything at all.

Be Blessed by Shiva’s Grace: The Almighty God of Hindu religion for whom we observe fasting on Shivaratri, perform japa, ceremonial worship, sacred ablution (abhisheka) and what not… can’t He, the Omnipotent, destroy all evils and eliminate our adversities? Can’t He help us in our progress? He indeed can and He will, if we are His deserving devotees. He loves all of us and wants to bestow all His grace upon us; but it is our infirmities, our vices that hinder or limit the flow of His blessings. His grace is like the water-laden clouds. (The clouds shower the treasure of rains without discrimination wherever they fall). But how much water a pond or a pot would collect from the rain depends upon its own capacity. If we deserve, we will surely be beatified by Shiva’s enormous generosity. His beatitudes will continue to grow as our abilities, our merits increase and we shall get everything that a true devotee of Shankara deserves.

We discussed today the meaning and philosophy of the gross manifestations of Lord Shiva as described in the Puranas. A large number of stories and rhetoric descriptions are also available in the texts that lucidly illustrate the great teachings and philosophies of the other incarnations and manifestations of Hindu Gods. There lived about 33 crore people on the Indian subcontinent in the Vedic Age. They were the true devotees, spiritually enlightened, virtuous men and women, who, because of their divine characteristics were revered as 33 crore devatas on this earth. If we had tried to search and grasp the truth behind the teachings of the Puranas and put into practice the Vedic philosophy, we also would have been like those pearls of the human society and would have gloriously accomplished the divine purpose of our life.

We are lucky to have been born on this sacred land, which once upon a time was the Land of gods. It can and should still regain its glory, if we, the devotees, the worshipers of the Vedic 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 we go. We should also adopt and expand such qualities.

The Road of self-support in Spirituality

In Spirituality, any practice that we are engaged in should eventually take us to a change of consciousness.

When our consciousness has changed, then our vision, our perceptions will change as well.

Once that consciousness has moved into a different place then we can understand where we came from and where we currently are. We can see the difference. This is like meditation. In meditation our consciousness moves to a different space of consciousness.

However, we will not be able to transmit the experience through words to someone else.

For instance, If I turn vegetarian from meat eater. There is a change of consciousness when there is no longer a struggle to eat meat. Then, we will notice a difference.

If we just list those differences and start talking about them, others will believe that we are trying to convert them, to take away their pleasure of eating flesh.

Then, their defenses will be ready to fight back and they will not listen, but merely find counterarguments. Sort of: You said this, but according to so and so what you are saying cannot be true

That change of consciousness in itself brings a different behavior. That is how others may observe the change of behavior and ask questions, then because they are getting a reply rather than being preached; there is openness in their view which will give them the choice of trying something different.

This is how world transformation happens. How consciousness changes without force or tricks.

When we reside in a different consciousness than the normal individual, we could let ego draw lines and differentiate the ways in which we are better than the rest or we could use that opportunity to see something different to increase our inner motivation to find out what is next for us. To go beyond.

Once we attain a certain amount of consciousness; it could be maintained through a diligent work on our own awareness. That is, we need to clean our container, our intellects daily; so entropy or the pull to be like everyone else is no longer felt.

This pull will exist; but it is not bad, but rather the current state of consciousness of the world as a whole.

With knowledge, we know that no one is liable for this state of affairs; but also we know that according to time; something else will come up. To prepare for that while aware of this situation; is the spiritual task. This is the incognito task.

Attaining a degree of awareness then, is a goal. To arrive to another state of consciousness is a natural trip as long as our awareness has increased. Then, It is not something that we force on ourselves, that we feel the need to reject or renounce something to attain something else.

An adult will naturally leave his toys of childhood, once there is the awareness of being over the stage of childhood. That awareness comes with a different consciousness. At that point, there is no struggle to leave those toys, thus; there is no renunciation.

Just as there is a pull for going into entropy, the normal behavior; at this time, there is also help to go up above.

Rituals and scheduled practices have been developed to maintain that consciousness in an artificial way. However, once awareness is increased and once we diligently clean up our own containers, there is the possibility to endure and to thrive by ourselves.

This is not something for many, but for few. It takes courage to try something new. There is a risk, but there is also a prize.

THE WORKING OF THE SEX IMPULSE

Man wishes to have children to maintain the race or line. This is the reproductive instinct. The desire to copulate proceeds from this sexual instinct. The strength of the sexual desire depends upon the sexual impulse.

According to the Gita, impulse is Vegam or force. Lord Krishna says, "He who is able to endure here on earth, before he is liberated from the body, the force born of desire and passion, he is harmonised, he is a happy man".

Impulse is a mighty force. It exerts influence on the mind. It is a force suddenly communicated to the mind.

Just as petrol or steam moves the engine, the instincts and impulses move this body. The instincts are the prime movers of all human activities. They give a push to the body and move the Indriyas to action. The instincts create habits. The instinctive impulses supply the driving power by which all mental activities are kept up. These impulses are mental forces. They operate through the mind and the intellect. They mould the life of a man. The mystery of life lies in them. The attraction towards women in men is born of Rajas. That unknown attraction and happiness in their company is the seed of the sex impulse. This attraction, which is like a bubble in the beginning, later on assumes the form of a formidable, uncontrollable wave of strong passion or sexual appetite.

You must understand the psychological working of the sex impulse. When there are itches on the body, mere scratching of them is a pleasure. The sex impulse is only a nervous itching. The satisfaction of this impulse begets a delusive pleasure, but it has a positive effect on the spiritual well-being of the person.

What are our pleasure-centres?

We know them very well. The greatest fortress of our pleasure is our own personality-consciousness, our egoism. We have many other pleasure-centres, no doubt; but the greatest among all of them is what we call, in common parlance, Izzat इज्ज़त, dignity of personality, self-respect. This self-respect was unknown to great masters and saints. They respected God and so they were humiliated in the eyes of people, put down as 'no-one' in the eyes of the world. What torture and what suffering they underwent-it is something terrifying, if you think over it. We have only to read the lives of a few saints of the past. We can read even the life of recent personality. While it is easy to think that we believe in God, it is really difficult to be true to the salt.

Hence, may we take these auspicious occasions as occasions for honest Sadhana साधना of our own conscience and spirit also, and not the Sadhana साधना of the hands, the limbs and the feet alone. We have the Sadhana साधना of the limbs of the body, in the form of ritualistic worship with waving the lights in the temple, opening a scripture and reading it loudly through the vocal organ and paying obeisance physically by Sashtanga Namaskara साष्टांग नमस्कार through the body. All these are beautiful, wonderful and very necessary. But they become null and void, if the conscience is set at naught and is opposed in its spirit to all our outer performances of rituals and religious observances. God is within us, in the deepest root of our being, and to turn to Him would be to turn to ourselves, in our essence, finally.

This should be the spirit of Sadhana साधना and devotion to God and nothing can be more difficult, because it is the death of the individual personality. 'Die to live'. If you want to live in the Eternity, you have to die to the temporal, which means to say that you should die to all that you regard as beautiful, meaningful and valuable in this world. Who can do this! No ordinary man is prepared for this. No ordinary mortal can have the courage, the power and the strength to face the weaknesses of flesh, the foibles of human nature and the impetuosity of the human ego.

Who can face these powerful demons! Who can face Ravana रावण ? No one, not all the gods, not even Indra इन्द्र could face him. And who are we! It is not a joke to face and overcome these great negative forces. They are awful-this is the only word we can use here. They are so terrifying that even a mere thought of them is enough to make one run away. Such is the terror that one has to meet with before one becomes fit for God-realisation. "The fear of the Absolute", said Plotinus, a great saint of the West.

Entering the Absolute is like entering a lion's den, from which you cannot come back. Fierce is the ocean, fierce is the lion, fierce is the conflagration of fire, and fierce is love of God. No one can love God, unless one is prepared to die, wholly and totally, to the so-called good, beautiful and pleasant in this world, to this body and to the ego. Hard is the job! Difficult is the task! God's grace is the only saving factor.

So, may we pray to Him, the Almighty, that He may bless us with this uncanny courage, knowledge and strength, that we may realise Him in all His Glory in this very birth.

The Four Great Purusharthas

Four great values have been given by our ancients as the objectives to attain which every human individual must strive. These four great values are called the Purushartha Chathushtaya. ‘Purushartha’ means right exertion or effort. So they have given the same word for the object of effort also. Now, what are these four great values? They gave the foremost importance; they gave the primary place, to the value called ethics or morality. It is called Dharma. Whatever you engage in doing should be that which ought to be done, should be that which is proper to be done, should be that which is right, which is pure, which is moral and ethical. You should not do anything that contradicts the law of ethics and morality. Why? Because, in morality only lies your highest good. In that only lies your highest welfare. If your thoughts, words and actions are moral and righteous, there will be happiness. They will secure for you your welfare and good. Otherwise, you will reap the harvest of bitterness because of a law that pervades this universe, a law that is called the Law of Cause and Effect. This law states: "As a man thinketh so he becometh". This law is also stated in another way, namely: "As you sow, so shall you reap".

This Law of Cause and Effect is also called the Law of Karma or Karmaphala. Therefore, if you engage in righteous action, the result of it is auspiciousness and blessedness; the result of it is your own highest good and your own welfare, your own happiness. If you ignore or neglect this law, discard this law, and your actions are not proper, not right, what happens? You invite upon yourself a reaction that is bitter, a reaction that is not conducive to your own good, to your own welfare, because you have to steadily progress towards divine perfection and here you put and create obstacles. You slow down your progress towards that great goal. You create your own miseries. Therefore, having in mind the highest welfare and good of the human individual, our ancients put ethics as the foremost value, because more than anything else, they wanted to secure the greatest benefit and good of the individual soul or Jivatma. And they said: "This is the way".

So, adhere to the moral and ethical values in life. Never deviate from the ethical standard. Then you will be happy. You may have troubles. People may trouble you and you may have some difficulties; yet you will have happiness. Inside you will have happiness and peace. Why inside? "Inside", because physical troubles and mental difficulties and torments there will always be. Those you have to suffer according to your Prarabdha. But, if at the present you engage in righteous activity, it will give you immense strength.

Take the example of the Pandavas. What all difficulties, trials, tribulations and sufferings they did not undergo! Yet they had that inner satisfaction and contentment that they had not deviated from what was right and therefore it gave them inner strength. They never broke down. They never collapsed. Nothing was able to shake them. They were always firm in their abidance in virtue. Therefore the five Pandavas who abided in and adhered to virtue were able to overcome the hundred Kauravas who lacked the inner strength, because in the latter there was not the strength of virtue, there was not the strength of Dharma. So, Dharma upholds those who uphold Dharma. And those who do not uphold Dharma, they fall. Therefore, the first and foremost value in the Purushartha Chathushtaya is the ethical value or the moral standard in all our activities. This is called Dharma.

Now we come to the second value. You have got the body, you have got hunger and thirst, and you feel heat and cold. So you want food, you want shelter, you want clothing. And you want other necessities of life. So, for all this, you want money; and therefore, you must have a job or ply a trade or profession. This aspect of life the ancients did not ignore. They said, "Yes, this is also an inevitable value arising out of the fact that you are living in this world". They called this value Artha. Artha is money, the economic value. Money is inevitable; it is necessary. For that also you must strive. But you must strive for it on the basis of Dharma, on the basis of righteousness. Your efforts to earn your livelihood should not be immoral, unethical or unrighteous. Dharma should be the basis even of your professional activities or business activities. Anything you do to make a living should be based upon Dharma. Dharma should be the basis.

And then, the third value. Any animal—be it a dog, donkey, cow or buffalo—is satisfied if it has food and a place to rest. But man is not like that; he has got many longings, many desires, and many ambitions. Man is a vital being with a vital psychological personality within. He has got many longings, many desires, many ambitions and plans and schemes. So, this vital value also was given a place among the Purusharthas; a place was provided also for this vital value arising out of the desire nature of man. The other animals have no desire. They have only the instinct to go by. They want only food and drink and shelter and rest, and therefore, they are content if these are provided to them. But man is not content. He has the desire nature in him. They call it Kama.

The Hidden Source of Vital - Spiritual Energy -2 (Kama)

The sons deprived of motherly affections and the daughters bereft of father’s love and protections are often found to lack in healthy psychological development. The presence of boys and girls both among the children augments the happy ambience of a family. The boys who have no company of sisters and similarly the girls without having brothers remain deprived of overall development of personality and risk some hindrance in mental evolution. With the emergence of youth one has to arrange for a married life. Healthy association between husband and wife together would offer natural boost to each other’s progress in all dimensions of life. In old age, affectionate interaction with the (grand) sons and (grand) daughters also provides extra sublime support to the hidden consciousness of the (grand) mothers and (grand) fathers respectively.

Renowned psychologists like Dr. Freud, though in a narrowed sense of the word, have advocated "Kama" as the utmost need of human life. It is affirmed to be fulfilled in intimate interactions, amicable alliance between the opposite genders. Somehow in our country, the Sanskrit (or Hindi) word "Kama" is mostly used to imply sexual pleasure or related desires. This is why it is often discarded as an erotic or obscene terminology and the concept of inevitability of Kama appears debased and unacceptable to many of us. But a sane consideration of the overall meaning of the word with scientific outlook and an open mind would convey that Kama is indeed an eternal necessity reflected in origin and infinite expansion –– right from the commingling of Prakrati and Purusha and the gross generation of life…, to the contributions of married life in the society and sustenance of the world. Finding flaws in this interpretation or countering it by some linguistic analysis etc. would only be a prejudiced and futile exercise of arguments.

Unmindful and uncontrolled use of any resource is risky. Extremities or exploitation of everything should be avoided. Incontinence and greed of unwise, short-sighted people often cross limits in unchecked, insidious misuse of the faculties of sense organs. Look at the state of our tongue, for instance. Many of us have ruined its vital power in abusive, bitter and false speech and all kinds of unhealthy (though lavish) foods and invited physical and mental sufferings and economical and moral decrepitude in several respects. This is not the flaw of the natural faculties of taste and voice endowed in the tongue. If restrained, refined and used wisely, this tiny organ alone could serve great purposes in enlightened progress of our life.

The same is the case of the genitals (the sex-organs). If these are restrained carefully together with adoption of brahmcarya and the nectar of Kama hidden in the sex-element is enjoyed with moral purity and cautious control, the sexual indulgence too would prove to be beneficial and fulfilling like the elixir of life. After all, careful processing and medicinal use of poison makes it a life-saving drug too. However, at the same time we must note that adulteration and ill usage of these are always detrimental and could convert even the nectar into a deadly toxin. Thus, it is not the kama, rather, its perversion and eroticism that are debauching and should be reproached and avoided. That is why God gave double job to these two Indriya (Tongue and Sex Organ)

When the relations between a daughter and father, sister and brother, or mother and son could be so sacred, happy and healthy, why would those between other kinds of social interactions between the two sexes be pernicious? Take for instance the case of husband and wife. This relationship could be most enlightening and exceptionally encouraging for unalloyed progress of both if insulated from the aberrations of sensual lust. Marriage in such cases would prove to be an excellent means of nurturing fulfilment in the lives of both the partners by healthy alliance and mutual support…. Lord Krishna had mobilized a welcome revolution in this regard.

The Indian society of those days of yore was subjected to blind traditions – even the young boys and girls were not allowed to play together. People clung to a blind conviction that meeting or interaction of men and women, of whatever age groups would lead to immoral, untoward consequences. This had darkened people’s mentality and thus captured the smiles of children too in the barrier of social absurdity; little boys and girls were not able to laugh or play together under these baseless constraints.

Lord Krishna removed these suppressive barriers and encouraged healthy alliance between the two sexes by way of organizing the blissful programmes of "Raas Lila" in which the boys and girls, men and women all used to play and dance together. He found it illogical to discriminate among humans on gender basis; so what if one section of the human society can grow moustaches and the other doesn’t. How could the difference between the anatomies of the genitals make one sex inferior or harmful to the other in any way? In fact, this difference in the physical and psychological nature of the two sexes is a remarkable symbol of Nature’s art that offers soothing mutual complementarities’ among them. The sick mentality that the two different sexes would commit mistakes and indulge in obscene, amoral acts whenever they associate is an extreme of mistrust of humans towards themselves.

Chastity of conduct, virtuous development of character could be ensured only by refinement from within. This demands inculcation of Sraddha prudence and farsightedness towards noble ideals and human dignity. Social norms should not prohibit healthy alliance, interaction and collaboration between the two sexes; else the society would be deprived of the great benefits available from the joint efforts, mutual support of its two major pillars. Lord Krishna had propagated this message effectively by his enchanting “Raas Lilas”.

The spiritual science of sublime power of the sex-element accords sacred interactions between man and woman. The intimacy of their relationship as married couple could also incorporate sensual connections and mutual satisfaction of sex. There should be no restriction on healthy association, joint efforts and social unions of men and women in general. As two or more men or women can share the joy of friendship without any risk or suspicion, the same way men and women could also maintain unstained, respectful alliance. This natural, serene, sober association should not be prohibited.

The mutually supplementing powers of Prana, Soma and Agni, and Swaha and Swadha in man and woman are of unique biological, psychological and spiritual importance. The conjugation of these sublime elements holds limitless potentials of genesis, creation and blissful evolution at higher realms of Nature. Reproduction or growth of population is a very crude and negligible expression of this astonishing effect. These two subliminal streams of the source of consciousness and manifestation of Nature should be recognized and realized through the deeper science of spirituality. Sagacity of human mind should check the risk of tragic decline and extinction of human species by preventing the perverted dissipation of the immense energy of karma – hidden in the sex-element – in erotic passions. This sublime power should rather be channelized wisely for the overall augmentation of the physical, mental and spiritual strength of mankind.

The activity of sex-element in copulation is a subtle biological process. The sensual lust and excitement associated with copulation could be vulgar and shameful. Erotic description of the same could be detrimental and should therefore be avoided. However, knowing the roots of this process in Nature, deciphering the higher dimensions of the vital force and the deeper science of Kama, is neither untoward nor vulgar. It is indeed a part of the Panchagni Vidya – the Vedic science of genesis and evolution of Prana that has been lost in the mist of ignorance and tides of time. Neglect of this great knowledge has caused enough harm to our own lives and potentials. The deep knowledge of multiple aspects of the bioelectrical force and Prana in the sex-elements of man and woman is dealt in the spiritual science of Kama. It should be studied with same sincerity and investigative attitude as any other branch of science.

The Hidden Source of Vital - Spiritual Energy - (Kama)

Gayatri – the Eternal Supreme Power of God is revered as the origin of the infinite gamut of spiritual, conscious, unconscious and super-conscious faculties, cosmic energy and material existence. The cosmic power of Gayatri used for the creation and perceivable manifestation of the universe is named as Savitri. The higher-level sadhanas of Gayatri and Savitri include the endeavours of awakening and activation of Kundalini and the unfolding and sublime transmutation of the Pancha Kosas. Before going into this deeper science, we may attempt understanding its basic elements. Kama – the subtle source of sex-element, zealous vitality, sublime creativity, joy and emotional exaltation, is the seed of manifestation of Kundalini – the hidden energy of cosmic grandeur. The sagacious, enlightened personalities are aware of this precious source and therefore use it cautiously for creative purposes. We too should know the importance and deeper depths of the spiritual science of Kama and proceed along the path of sadhanas as per our present mental makeup.

The physical science regards atom as the basic unit of matter. As per the hypotheses prevalent until half a century ago, the origin and properties of matter and hence all its reactions and energy-variations were attributed to specific arrangements, distributions and motions of the subatomic particles in the nuclei of its atoms. Further research had discovered that the atom or subatomic particles are not the most basic entities, rather, these are consequences. After the theories of (quantum) energy waves etc. it is now believed that the root cause of the manifestation of Nature is some kind of cosmic vibration that could be regarded as generating the physical as well as conscious energy waves; the sparks of which motivate the motion of subatomic and subtler particles and give rise to the physical existence of the universe and control its expansion and ultimate destruction.

The science of spirituality begins at much deeper levels. It affirms the origin of Nature and cosmic expansion through the evolutionary impulse generated by the commingling of Prakrati and Purusha. These (Prakrati and Purusha) are also referred as Prana, Shakti and Shiva, or Agni and Soma in the Vedic literature. We may think of these as sublime cosmic power currents of mutually complementary nature. As the flow of electricity is not possible without both the positive and negative currents, no energy or motion could be realized in Nature without the vibrating linkage of Prakrati and Purusha.

The Sankhya school of Vedic Philosophy describes that the cosmic impulse induced by the vibrating linkage – consistent cycle of mutual commingling and separation, originate the evolving existence of the para and apara forms of Nature. We get the first experience of this effect in the motion of (sub) atomic particles. A clock starts and continues operating with the harmonic motion of its pendulum. Similarly, the existence and unlimited activities of Nature commence and continue with the vibrating linkage of Prakrati and Purusha.

In order to explain and illustrate the deeper science and philosophy of this subliminal process, the Purusha (Brahma) and Prakrati are rhetorically described in the scriptures as representing the eternal man and woman. The Trinity Gods: Brahma, Vishnu and Shiva - symbolize the powers of eternal creation, maintenance and evolution. The Goddesses referred as their respective consorts are Savitri/Sarswati, Lakshmi and Shakti/Parvati. Hidden behind this rhetoric description of divine couples is the fact that the eternal Being (Purusha) is incomplete without Prakrati. No creation, no life and no growth would be possible without the conjunction of the two. There would be nothing except the absolute void. From the anthropological viewpoint, the conjugation of the mutually supplementary powers of man (male) and woman (female) is the root cause of all the gross existence of the world. The confluence or coupling of the two naturally complementary streams of the sex-element gives birth to new life. This reaction is like generation of spark from friction, from impulsive cycle of conjugation and separation.

The vibrating linkage in the sublime domains of Nature is also reflected in every expression of life, every process of the living body. For example, the respiratory cycle, the consecutive compression and expansion of the muscles, the beating of the heart, the pulsating flow of blood, the cyclic growth and division of the cells, the rhythmic cascade of molecular interactions etc…. Any disruption in this system invites the terror of death. This is true not only for the gross body, but also in every expression of Nature. Like the high and low tides of the sea, every activity in the universe is based on the cosmic impulse of the vibrating linkage – cyclic conjunction and disjunction of what is termed in the science of spirituality as Prakrati and Purusha or Prana.

Human life entirely depends upon this eternal cosmic process. What is transacted by the Prakrati and Purusha in the subliminal realms of cosmic creation is supposed to be performed by man and woman together in the gross domains of life on this earth. The alliance of the two is therefore essential on the social fronts. Apart from the exceptional cases of individuals living singly because of some unavoidable compulsion or because of some ascetic ideals or noble aims, the life-partnership (as married couples in general) or company of man and woman is the most natural, common and favourable mode of life in the human society. No one would object to accept that the natural growth and happiness of life is sustained on the association of man and woman.

It should be noted that the intimate companionship of man and woman is required not only for reproduction or carnal pleasure. The joy of sexual linkage and desire of having offspring may trigger such relationships in a couple. However, this is not all. In fact, the intimate association between the two enables creative channelization of Kama in both and thus helps arousal of their otherwise dormant consciousness; this soothing exaltation is required in every moment of life. The attachment of a child with his mother and eagerness of being in her lap or proximity are also indicative of this natural requirement.