Devraha Baba (1477 – 1989 or June 19, 1990)

An Indian Siddha Yogi Saint named Devraha Baba, who passed away in 1989, was a yogi who lived just such a lifestyle. Devraha Baba was from the spiritual heritage of the Avatar Ramanandacharya, and lived beside the Yamuna River in Mathura. He lived on a 12-foot-high wooden platform where he usually remained stark naked. He never ate food. He only drank water from the Yamuna River. He claimed he could be in two places simultaneously. He was observed to have stayed underwater unaided for half an hour. He always radiated love. He was a Premaswarupa, an incarnation of love. He gave darshan (spiritual blessing) to devotees who came to pay homage. Many came to visit this great illustrious saint. People came from all over India and from all walks of life. He was a favourite among India's senior politicians, and was visited by Mrs. Indira and Mr. Rajiv Gandhi. Ministers, saints, yogis, priests, rich and poor all came for Baba's darshan.

Devraha was described as a "fully God realized master" and "an ageless saint of legendary repute". One legend has it that Devraha blessed Tulsidas (1532–1623), which would make him over 500 years old a rough estimate is that around the world, his devotees may number in hundreds of thousands to millions of people.  Devraha Baba's birth date has been claimed as 1477; his death in 1989 would give a lifespan of 512 or 513 years, one of the longest modern longevity Myth.

According to Devraha, he wasn't born from a woman's womb, but emerged from water.  According to legend, Devraha Baba never ate any food. He is described as a major attraction in the Kumbh Mela. The Baba used to bless his devotees by touching their heads with his foot.

The first President of India, Dr. Rajendra Prashad  stated that his father had sat at the feet of Devraha Baba as a child in the middle of the nineteenth century, and Devraha Baba was already elderly at that time and that his father already had known Baba for many years before that. An Allahabad High Court Barrister had stated that seven generations of his family had sat at the feet of Devraha Baba. Incidentally, Devraha Baba had predicted the time of his death five years in advance.

It was rumoured that Devraha Baba claimed that he had lived for over 700 years. Until I can substantiate this rumour I need to consider it just a rumour. Nevertheless, I make mention of this rumour because Devraha Baba's family tree records place his age to be at least 250 years when he took Mahasamadhi (relinquished his body) in 1989. If he was able to live to be 250, then it is possible that he lived for 700 years as well. Baba was called, "The Ageless Yogi." Devraha Baba gained mastery over the khecheri state of yoga whereby he was able to control his hunger and the time of his death.

Since Giri Bala's interview with Yogananda, the world has undergone an exponential awakening in consciousness and science. The ancient teachings of the Rishis, which here to fore have been kept secret and only shared with the closest of disciples, now are readily available to everyone. As more people begin meditation practices and learns to tap their inner cosmic energies, and as medical science moves towards eradicating all diseases, it is conceivable that the human life span will be extended by decades if not by centuries.

Rainbow  Therapy

 
Colours play an important part in our lives,

Colour and spirituality have been closely associated since time immemorial. There is an old saying that colours, too, sing and dance in prayer. Science says that all colours are present in the human body in some form or other and have been used as an effective tool in healing. During the Vedic period it was known as suryakiran chikitsa and used to heal physical, emotional, psychological and spiritual problems.

Balancing Act

 Colours balance the body’s energy through chakras. Eating, drinking and watching different colours in sufficient quantities is essential for proper balancing of energy. Therapists often use colours to set right an imbalance. For example, if a person is depressed, he may be asked to lie on seven small pieces of different-coloured fabric placed neatly on the chakra points for at least half an hour every day. Or if one is depressed, just looking at colourful shop windows can relieve one of depression. That is why shopping or ‘retail therapy’ as it is called is recommended to banish the blues. For the same reason, visiting an art gallery can be therapeutic. Colours in an artwork transmit energy which heals the body. Eating colourful vegetables and fruits also help in balancing energy. Green is considered to be a colour which brings balance and harmony in body chakras.

 The seven body chakras depict seven different colours derived from suryakiran or sunlight. Each colour vibrates at a different wavelength and helps to transmit energy through the body.

1. The first chakra known as ‘base chakra’ is associated with the colour Red. Red not only complements the chakra but also acts as a balancing power. Base chakra depicts sex energy, vigour, and passion. All these can be balanced through the colour red.

2. The second, the ‘sacral chakra’ is associated with the colour Orange and indicates joy, optimism, playfulness and warmth. This chakra is balanced through orange. Proper balancing of colours is extremely important for a healthy life.

3. The third chakra, the ‘solar plexus,’ indicates creativity, intellect, fear, inferiority complex and confidence. It is balanced with the colour Yellow.

4. The fourth chakra, the ‘heart chakra,’ is associated with the colour Green and is responsible for emotional stability, harmony, purity, trust, jealousy envy and isolation. These heart chakra qualities are balanced through the colour green.

5. The fifth chakra is known as the ‘throat chakra’. It determines expression, communication, reliability, wisdom, justice, depression and anxiety. The colour Blue balances this chakra.

6. The sixth is the ‘third eye chakra’ associated with the colour indigo. The third eye chakra indicates intuition, faithfulness, sense of unity, tension and fearlessness. This chakra is balanced through the colour Indigo.

7. The seventh chakra or the ‘crown chakra’ is associated with the colour violet and is responsible for spirituality, intuition, meditation, wisdom and mental strength. It is balanced through Violet colour.

If we closely examine these seven chakras and the colours related with them, the mystery behind ‘colour therapy’ can be decoded. Colours can heal and are responsible for maintaining your health.

Colours spread spiritual energy in the body. Today, colour therapy is frequently used as a relaxation and healing technique. The interiors of your house play an important role since colourful walls and objects in the house bring alive the energy potential in you.

Colour is present all around us, in everything; we just need to be more aware of it.

Why we Invoke Devi Ma

Why do we celebrate Navaratri, a festival that exalts Devi in her various forms — and that, too, more than once a year

— even as despicable instances of crime against women continue in our daily lives?

Combining festivity with faith and transforming ritualism and austerity into a carnival, Navaratri, the nine-night celebration of faith in the Feminine Principle, is resplendent with its cultural colour and content. Rigorous fasting and temple visits by fervent devotees, hymn-humming old and young seekers and children in fancy dress that resonate a mystic seriousness, peal of bells, full-throated invocation of Devi for her accomplishments, fragrance wafting forth from ritual hearths — all these enrich the collage of tradition that is an ode to the Sacred Feminine.

Dance of Religion

Add to this richly bejeweled and brilliantly costumed dancers moving in circles around the ritual pot that symbolises absolute good — that Navaratri’s presiding deity, the Devi as Sarva Mangala, represents — manifesting the socio-religious texture of Navaratri, and you have one of the region’s most widely celebrated festivals.

Not an ancient convention or the texts’ mandate, Navaratri, the nine-day-and-night long festivity seems to have sprung out of a prevailing cult of personal austerities for a desired end dedicated to Shakti, the supreme female power. Perhaps it is also something that spilled out of a shrine’s rituals onto the streets, flooding the minds of people seeking to revive qualities of inherent determination and spiritual strength to fight evil in any form and for any period.

All For The Girl Child

Certainly not a one-time initiative or an individual mind’s creation, Navaratri perhaps began as expression of an agitated mind unwilling to accept the prevailing exploitation of foreign invasions and rules.

Navaratri found expression in Devi’s diverse manifestations, each representing an aspect of divine energy, inspired by her confidence-generating acts against corruption and crime as enumerated in Devi-related texts, and imbibing its basic spirit — people’s desire to regain what had been seemingly ‘lost’.

More importantly, the medieval mind seems to have embraced Navaratri as correction of the general attitude towards the girl child. Over the years, as the girl child or woman became victim of violence at the hands of intruders, she came to be seen as a ‘curse’, as someone who could irreparably dent family ‘honour’. Hence, it became necessary to exalt her with dedication for nine days and nights, each celebrating the Devi’s various divine forms.

While most other festivals, religious or social, are annual features, Navaratri is celebrated several times in a year, perhaps to keep alive the spirit of social transformation that would restore to women the respect due to them. Two of them, Vasanta and Sharada Navaratris — respectively, the first nine days of the second halves of Chaitra and Ashvina, the first and the seventh months of the Indian calendar  

The first ending with Rama Navami, and the other, with Dussehra, have greater significance than the other three occurring in the months of Ashada, Pausha and Magha. Devi leads one from darkness to light; the festival is hence called Navaratri, nine nights.

Ritual celebration is dedicated to Durga, one of Devi’s manifestations. Followers of classical texts like the Devi Mahatmya or Devi Bhagavata dedicate Navaratri rituals to her three early forms: Mahakali, Mahalakshmi and Mahasaraswati.

·         Mahakali, destroyer of all impurities and vices, is invoked the first three nights,

·          Mahalakshmi, destroyer of poverty and provider of means and abundance, the next three, and

·         Mahasaraswati, destroyer of ignorance and provider of divine wisdom, the last three days.

Austerities dedicated to these three forms, representing tamas, rajas and sattva, three elemental constituents of the manifest cosmos, help the seeker transcend the perplexing diversity of manifest existence to ultimate union with the Supreme. This is Navaratri’s higher spiritual perspective.

The average mind perceives Devi as enshrining all forms and hence as one with myriad manifestations, though for purposes of ritual it identifies nine of them as principals to preside over each day’s rites. They represent nine supreme auspices and forms of life.

Usually Navaratri rites are dedicated to these nine forms: one day’s rites to one form, rendered on a specially painted and consecrated altar. Some of its Mata-de-Pachedi type regional variants represent only Devi’s arch form or as one of the Matrikas — Devi in another early cult, with legends of her brave actions.

Whichever the medium, Devi is represented invariably in her multi-armed warrior form carrying different attributes. Regional variations apart, Navaratri traditions name the nine forms as Shailaputri, Brahmacharini, Chandraghanta, Kushamanda, Siddhidatri, Skanda Mata, Katyayani, Kala Ratri and Maha Gauri.

Nine Powerful Forms

Eight of them represent Devi’s various aspects while the ninth, Siddhidatri is Sarva Mangala, the all-auspicious and all-accomplishing One, sum aggregate of her divine power. Siddhidatri occupies a central position in some traditions and is invoked on Mahanavmi, Navaratri’s concluding day. With fulfillment as its essence, Siddhidatri images are conceived with two of their hands held in varad mudra, denoting accomplishment. Shailaputri, Parvati’s other name, is exalted the first day, Brahmacharini, engaged in penance, the second day, Chandraghanta, with a bell-shaped mark of moon on the forehead on the third, Kushamanda on the fourth, Skanda Mata, Kartikeya’s mother, on the fifth, Katyayani, on the sixth day, the fierce-looking Kala Ratri on the seventh, and Maha Gauri, the elegant, beautiful and delightful aspect of the Goddess, on the eighth day.

Holding A Brief for Kaikeyi

The queen who got Rama sent away to the forest in exile was merely abiding by a cosmic plan.

Rama accorded Kaikeyi full respect; he gave her his abode and released her from the cycle of births and deaths. Yet Rama’s devotees find it difficult to forgive her for banishing him to the forest. Tulasidas, however, says it was all a Cosmic Play to destroy the demons. But devotees argue that Rama could have gone to the forest anyway, to destroy the demons. Why drag Sita along? Yet a reading of Ramayana shows that all those who met Rama, Sita and Lakshmana were blessed and they attained life’s goal by seeing, meeting, serving, talking to Rama. Many lives were transformed by the vision of Rama with Sita and Lakshmana. Only one person was forever disgraced and disrespected, and that person was Kaikeyi.

No girl is named Kaikeyi lest she takes on her characteristics. This is the bhakti perspective as Kaikeyi is seen in negative light. A jnani would know that what Kaikeyi contributed to the Cosmic Drama. Hers was the greatest sacrifice as she embraced infamy forever. Rama acknowledges her sacrifice and gives her due respect when they all come to meet him in the forest and when he comes back to Ayodhya later.

Kaikeyi’s maid Manthara’s motives are clear as she wanted to serve the king’s mother. But Kaikeyi’s change of behaviour is strange. Kaikeyi was the daughter of King Ashwapati and the only sister of seven brothers. She was brave, daring, rode chariots, fought wars, was extremely beautiful, played instruments, sang and danced. King Dasaratha saw her on a hunting expedition in Kashmir and fell in love with her. Kaikeyi’s father extracted a promise that her son (his grandson) would ascend the throne. Dasaratha agreed as he had no son from any of his wives. But Kaikeyi did not bear a son and so Dasaratha married Sumitra.

It is only in old age that Dasaratha gets four sons due to a yagna ceremony and Rama is the beloved of all. Kaikeyi loves Rama more than her own son Bharata, so it was inconceivable that she would banish Rama to the forest for 14 years. Sages say all this was going according to a Cosmic Plan. Just as there are several grounds for God’s incarnation as Rama and the creation of Ravana, there are several reasons for Kaikeyi’s actions. Firstly, Dasaratha had promised the throne to Kaikeyi’s son and the promise had to be honoured as was the rule of the Raghu Dynasty- ‘Praan jaaye par vachan na jaaye’- ‘Our words must be honoured even at the cost of our life.’ Second, as a child, Rama told Kaikeyi that since he was the incarnation of Vishnu, he needed an excuse to destroy demons and save sages. He needed someone to banish Him for 14 years and chose Kaikeyi as she was the boldest of the queens. Thirdly, as a child, Kaikeyi had blackened the face of a sage in meditation and he cursed her that she too would get a similar black reputation.

Ramkatha exponent Morari Bapu, gives us a fourth reason. Kaikeyi’s guru Sage Ratna, an astrologer, predicted that she would marry the king of Ayodhya who would die due of grief for his sons. To save the Raghu Dynasty, Kaikeyi would have to ensure that for 14 years no one sat on the throne for that would lead to misfortune. Sage Ratna was father of Shravan Kumar’s grandparents. Shravan Kumar was later killed accidentally by King Dasaratha’s arrow. Shravan Kumar’s grandfather was Sage Dhoumya whose parents were Ratnavali and Sage Ratna. Sage Ratna was a royal priest of Nandigram ruled by King Ashwapati. Sage Ratna had warned her that life as a queen would be very testing and her husband would die of grief for his son. Guru Vasishtha knew of this and decided that grief for son could be death of a son so rather than one son and king dying it would be better that only the king dies. So grief of separation was introduced and Dasaratha was allowed to die. Vasishtha advised Kaikeyi to ask for her two boons -- for Rama to be exiled for 14 years and throne for Bharata. He knew that Bharata would never sit on the throne as long as Rama was living. It was Vasishtha who advised Bharata to install Rama's wooden slippers on the throne if Rama disagreed to return to Ayodhya. The whole drama was planned and the players merely acted.

Kaikeyi had been given two boons for her fighting skills. When Indra, king of gods, requested Dasaratha to fight demon Samhasura, Kaikeyi accompanied him. In the battle Dasaratha’s chariot wheel got loose and Kaikeyi put her little finger in the spoke. Soon she took the chariot to a safe place, changed the wheel, nursed the wounded king and again went in the battlefield and they won. Dasaratha promised her two boons which she laughed away. She had forgotten about these boons but not Vashishtha and Manthara. They advised her to use these boons, but the intentions were different.

Kaikeyi inherited obstinacy from her mother. Once when King Ashwapati and his queen were strolling he heard a pair of birds talking and laughed uncontrollably. Ashwapati, King of Kashmir, had the boon of understanding language of birds, insects and animals. The queen wanted to know what the bird had said but the king replied that according to the boon if he disclosed it he would die. The queen said she didn’t care whether he lived or died but he must tell her what the birds had said. The king banished her forever to her parental home. Kaikeyi was raised by maid Manthara who wanted Kaikeyi to enjoy the highest status.

Kaikeyi knew she would be abused, hated and disliked for all times to come but she agreed to be a part of God’s Lila or play.

Karma and Reincarnation

 

Karma and reincarnation have nothing to do with a particular religion or "institutional spirituality". If the laws of reincarnation and Karma are true to nature, then they must be universally applicable. These laws have an effect on all living creatures, and it is irrelevant whether you are Christian, Muslim, Hindu, eastern or western. We are all included.

 

The ethical fundamentals of Karma are reincarnation need to be implemented into our school system. These laws of nature have been proven to provide a practical guideline for ethical behaviour.

 

Our death is not only guaranteed, it can occur at any moment. We should not, therefore, shy away from handling this topic at an early age.

 

The Ethic Party is convinced that if we ignore the certainty of our death, the effect on the entire planet is disastrous, far beyond the individual level. It is the stubborn belief that we have only one life which has prompted modern-day man to draw the curtains over his long-term vision.

 

Nothing appears to stop today’s mavericks plundering the earth of its resources: animals, wildlife and fellow human beings. We are destroying the ecosystem with this nonsense.

Karma is one of the important, fundamental laws in the universe: It is the most worthwhile possession we have because it is what we take on with us after death. Our current, material wealth can be put to beneficial use for our next life if we spend it on good purposes before our death.

In the words of Woody Allen: "You don't get everything – but you'll get it all back"

There are two types of Karma: Parapta-Karma and Aparapta-Karma. Parapta-Karma makes itself known in a manifested form e.g. by looking at your bank statement or in a mirror. And there is Aparapta-Karma which is what you are not yet familiar with. This Karma is un-manifested but it is in the form of a seed which has been sown and is about to blossom. It will make itself known to you in the future e.g. in the form of tomorrow's lottery win or car accident.

You do not know how your Karma has developed through your previous lives, just as you do not know what is still to come. But you are actually working on your future with every moment in the present.

The most serious problems we face in life are therefore reincarnation and the causes of reincarnation. Karma determines how much free will we will have in our next life, and therefore the limits of our activities.

Our evolution of ethics cleanses us of destructive ignorance and exploiting passion. We are then ready to embrace virtue and wisdom. We must seek to evolve ethically during our human lives so that we can increase our opportunities for becoming truly happy.

Our ethical evolution should be at the root of all our human endeavors. It is our innermost, utmost duty. Without ethics, without questioning the value of our actions, human life becomes senseless and worthless.

There is no possible stagnation during our evolution of ethics. We either sink or swim. If we do not pursue our evolution of ethics we risk reincarnation into an animal life form.

Are Karma and reincarnation laws of nature? Scientific research has been underway for the past 125 years.

Over half of the world's population believes in Karma and reincarnation. Objective scientific research has been underway for the past 125 years to investigate Karma and reincarnation, and in the past 40 years particularly, the research has produced some crucial new discoveries. Hundreds of acknowledged scientists have conducted well documented investigations into reincarnation and have come out with definitive results.

You can clearly see, however, that you are living in the middle of a pitiable world where every living creature is feeding off the other. Your body is undermined by hunger and thirst, and your skin is more sensitive than the peel of a tomato. You are prone to illness and you are susceptible to pains. It is impossible for us to accept this situation.

We have to make the decision: "I want to climb out of this miserable cycle of birth and death! I want to break out and I want to start planning for my departure today. I am no longer going to continue to decorate this prison cell of mine! I never want to lose sight of my personal ethical evolution, my goal and purpose!"

But how do we climb out? With the proper behaviour.

There are three types of actions 1. Karma 2. ViKarma 3. AKarma

Karma here means positive sattvic actions in wisdom and virtue which spread happiness and harmony amongst living creatures. Karma enables us to accumulate Punja, positive reactions, for our positive Karma account.

ViKarma refers to the negative actions which we commit under the influence of Raja-Guna and Tama-Guna, exploiting passions and destructive ignorance. ViKarma spreads suffering amongst living creatures and the environment. Papa is the Sanskrit word for the negative reactions we accumulate in our Karma account

Papa and Punja are the forces which influence our reincarnation in the circle of birth and death.

Papa and Punja do not equalize each other. They are actually two different accounts. The only possibility we have for escaping the painful reactions of Papa-Karma is to practice AKarma. Once we are stable in AKarma we are rid of our two Karma-accounts, Karma and ViKarma, and we are liberated from future births.

Akarma actions cannot be traced to self-centred motivations. They are pure, and stem from a selfless, spiritual nature which manifests itself as all-embracing love (Bhakti) for the universal whole. Akarmic actions do not generate Karma, they are like writing on water. What's more; they burn straight through the two temporary Karma accounts, Karma and Vikarma, which we have accumulated over several lives and we are liberated from future births. Akarmic actions generate spiritual Sukriti which is eternal and is never lost.

One of the most important ancient Indian texts is the Vedanta Sutra (literally: "the end, the conclusion of all Vedas). It begins with the words: athato brahma jijnasa.

"Now where you have received human form, it is time for you to search for absolute truth."

This means that we have to actively question and attempt to solve the fundamental problems of our material existences. According to the Bhagavad Gita these problems are: Age (Jara), Illness (Vyadhi), death (Mritu) and reincarnation (Janma).

The Meaning of Pilgrimage

Pilgrimages are intentionally difficult journeys of devotion. By making a long journey to these powerful places, pilgrims achieve a degree of personal growth. The act of pilgrimage serves as a bridge between the known realm of earth, nature, society, and the unknown world of divine beings, from the ephemeral and illusory to reality and eternity.

A place of pilgrimage is known as a ‘tirtha sthana’ – ‘which is associated with or inhabited by sages deserving reverence, who are without desire, egoism or delusion and who have been purified by a performance of penance’ says the Garuda Purana. A tirtha refers to ‘crossing the ford’ – to cross is to be transformed. Among the holiest Hindu tirthas are sacred rivers, especially the Ganges. Its entire length is sacred, yet at some points t is believed that its sanctity comes to a focus. One of these points is Kashi. A tirtha is directly experienced as an intensification of the sacred or supernatural power in time and space. It is there – to be seen, to be felt, to enter, rather as the hearth is the centre of the home, to which all who enter naturally gravitate. And this, despite the fact that home and tirtha are essentially opposites.....

The pilgrim makes a transformative journey to a tirtha in order to see, to have darshan – which means ‘seeing’: Kashi darshan, Vishwanath darshan, Himalaya darshan. All nature is capable of revealing itself as cosmic sacrality. An integral religious society like India’s, searches for identity in the cosmos. The cosmos in its entirety can become a hierophany – a ‘divine showing’. The struggle to overcome difficulties of journey opens up to pilgrims deeper realities and resources of their own being and of the surrounding world. Pilgrimage brings together inner and outer worlds, the physical landscape serving as a mirror for the inner one. The pilgrim is cast from the relatively closed home world onto the vastness of nature.... Indian pilgrimages.... reflects a belief that there is something close to the essence, to beauty and truth in the landscape through which the seeker journeys. Pilgrimage is metaphysical sightseeing....

Eliade points out; man does not ‘choose’ these places: they are merely ‘discovered’ by him. Such tirthas, to which the faithful have made pilgrimage since time immemorial, usually possess palpably ‘magical’ atmosphere and physical beauty..... The sheer size of the subcontinent has traditionally provided little stimulus to venture abroad. But the need of the landlocked to break out, to get up and go, abandon stale routine for a while and be free spirits, has fostered the urge to undertake pilgrimage on an unprecedented scale.

To attract large numbers, the tirtha sthana must both be an accessible crossway and yet distant enough to be reached from afar by an arduous journey – like Mecca, Jerusalem, Badrinath, Varanashi, located at a territorial midpoint, at the intersection of transcontinental trade routes.... The essence of pilgrimage is movement outwards and away from the home base. Even those who are permanently resident in places of pilgrimage have the same urge to take off on a journey to some distant tirtha.

Pilgrimage is a universal feature in the religious life of man – and even those who profess no religion still feel the urge to make an arduous journey to some distant and elevating goal that transcends the normal parameters of their lives. To benefit from the spiritual and moral qualities of a holy place both pilgrims and secular-intentional seekers must approach their goal in the right frame of mind. Pilgrim’s India, Penguin Ananda

A pilgrimage is though a journey outwards in physical terms, it may yet turn out to be a journey within if undertaken with intensity of feeling and deep religious intent. The flowing river nearby, which has been sanctified by tradition, the confluence of the saints / seers and the seekers, transform the place and the pilgrims. A time comes when one wishes to move out of the routine and the mundane. Pilgrimage is the obvious answer to this wish if one has spiritual inclinations. The place chosen should not be too easily accessible as harder the journey greater will be the transformation.

Anything achieved with hard effort gives greater joy and elation. Every step taken is nearer to the God. There is a story that a priest and pilgrims were going on a pilgrimage in a ship. The sea became turbulent on the way and there was distinct chance of drowning. The pilgrims were terribly frightened for their life. The priest consoled them and asked them to sing in a chorus, “nearer and nearer to the O Lord! " This changed the atmosphere and the pilgrims were prepared to meet their fate calmly. Such is the power of faith and auto suggestion.

EFFECTS OF THE COLORS ON THE HUMAN BEINGS

Color Symbolism studies in INDIA date back to Vedic times. What the great Rishis discovered then about the physiological and psychological effects of color on human beings is today borne out by scientific experiments.

Devnagri speaks in fluent colors. The letters of Devnagri alphabet also called Varans Literally meaning colors have been assigned colors on the strength of their sound vibrations.

The sixteen vowels are red like the setting Sun. The consonants are in five colors bands. Starting with vermilion followed by luminous blue. Then brilliant white- likes a flash of lighting. Going on to shining gold. And finally pitch Black. 

We hear sloka or a mantra may be we will see the chanting in a spectrum of colors.

Light is the only energy, we can see, and we see it in the form of color. Our most important energy source is light, and the entire spectrum of colors is derived from light. Sunlight, which contains all the wavelengths, consists of the entire electromagnetic spectrum that we depend on to exist on this planet.

Light flows through our eyes and triggers hormone production, which influences our entire complex biochemical system. This biochemical system then affects our being. And light does not travel alone. Light travels with other energies like

Cosmic rays

Gamma rays

X-rays

Ultra Violet rays.

Long radio waves

Short Radio waves.

Micro waves

Infra red rays and rain bow spectrum (VIBGYOR)

We know that each colour found in the visible light spectrum has its own wavelength and its own frequency, which produces a specific energy and has a nutritive effect. We know some rays can be dangerous if we are exposed to them. But the visible light, the rainbow, (VIBGYOR) has soothing effect on us.