A Spiritual Perspective on Menses (Part-II)

(Continued from Part-I)

– Dr. Athavale & Dr. Nandini Samant

Why is menarche celebrated?

The onset of menstruation, also known as menarche, is one of the most significant milestones in a woman’s life. Though the physiological aspects of menstruation are common across faiths, the social aspects vary. Many faiths across the world, celebrate the menarche in their own unique way.

courtesy : Flickriver                                
courtesy : Smithsonian_photo_contest

Sanātan Dharma looks upon life as an opportunity to make all round efforts to realize God. With menarche, as ovulation begins, conception is now possible. From the perspective of Sanātan Dharma, conception is not just procreation. Conception is important because it gives a jīva an opportunity to take birth and make efforts to move towards Mokṣa. Celebration of menarche imparts a very positive perception of menstruation, and the inherent sense of responsibility towards moral conduct to the young girl.

How can women by avoiding cooking or touching food during menses benefit themselves and society?

Food and water are basic constituents that are absorbed and assimilated at the cellular level. That is why, it is very important that these two components be Sāttvik. During menses, the Raja subtle component in the woman increases. It gets transferred to the food through her touch, thus reducing its spiritual purity. This would affect the entire family adversely at the spiritual level. That is why scriptures advise menstruating women to keep away from cooking activities or touching food cooked for the family and store of water. This is similar to how we do not put salt in milk as this would alter the basic characteristic of the milk.

Subtle picture of food after being touched by a woman during menses

The true measure and analysis of what happens in the subtle (that which is beyond the comprehension of the five senses, mind and intellect) dimension can only be through the medium of the sixth sense. Refer to ‘Subtle picture of a woman during menses’ in the first part of this article. The following is a recreation of the subtle picture based on knowledge perceived by Mr. Nishad Deshmukh, a member of the spiritual research team of Maharshi Adhyatma Vishwavidyalay.

It is apparent from the subtle picture how and why the inherent Sattva component in the food is reduced after a menstruating woman touches it. As the food gets a covering of Raja-Tama and it gets charged with negative vibrations, divine energy (Śakti) and vital energy are unable to enter it. It is to prevent this loss of positivity in the food.

Universal aura scanner (UAS) of food and water before and after being touched by a woman during menses

In addition to the knowledge given in the scriptures and that perceived by seekers from our spiritual research team. A pilot study was conducted in the Spiritual Research Center of Maharshi Adhyatma Vishwavidyalay, Goa, on 5 lady subjects having menses using modern scientific equipment (UAS instrument) to study the effect of touch of a woman having menses on food and water. Refer to ‘Universal Aura Scanner study of a woman during menses’ from the first part of this article.

To begin with, we served food in a plate and water in a glass from the kitchen of the Āśram of Maharshi Adhyatma Vishwavidyalay for the first subject. Care was taken to ensure that the subject did not touch the food and water. We used the UAS to note the readings of the 2 types of negative energies and positive energy in both the food and water served to her. Then we asked the first subject with menses to touch the food in the plate and the glass of water. This contact was for a period of few seconds only. After she had touched the food and water, we repeated the above-mentioned UAS readings of both the food and water served to her. We repeated this for each of the remaining 4 subjects. Each subject was separately served the same food and water from the same kitchen. We then repeated the above experiment with the same subjects 15 days later, when the subjects were in their non-menses phase. The readings are given as under-

UAS readings for food and water touched by women in their non-menses period and during their menses

Conclusions of the experiment

Regarding subtle negative energies : It is our experience of the past 10 years with the Universal Aura Scanner that it is not uncommon to find subtle negative energies in inanimate objects or animate beings. This is because of the overwhelming rise in Raja-Tama in the present times. It is apparent form the above tables that both types of subtle negative energies were completely absent in food and water before being touched by the subjects during the experiments done in their non-menses period and also during their menses. This is because the food and water came from the kitchen of a highly Sāttvik Āśram, where many Saints reside and food is cooked entirely by seekers as their spiritual practice. However, subtle negative energies were found in very high proportion in both the food and water after the subjects touched them during their menses.

Regarding positive energy : It is our experience with UAS studies, that it is not necessary that positive energy be present in inanimate objects or animate beings. However, high positive energy was found in both food and water before the subjects touched them. The reason is the same as explained in the point above. This positive energy in both food and water increased when the seekers touched them during their non-menses period. This is a reflection of the high positive energy generated in them due to their spiritual practice. The exception to this was Subject no. 3, who is deeply affected by subtle negative energies. In her case, the positive energy was found to be marginally decreased after she touched the food and water. When these same seekers touched food and water from the same Āśram during their menses, the positivity in the food and water was completely wiped out in the case of 4 subjects and greatly reduced in the case of Subject no. 2. This study using a modern scientific equipment gives us an objective insight into the extent of detrimental effect of touching food and water by a woman during her menses.

That our sages perceived this more than 5000 years ago, before the advent of any kind of scientific measuring equipment bears ample testimony to their highly enlightened status! Not only this, they devised and implemented appropriate steps at basic day-to-day life activity level to prevent the adverse effect of menses from affecting the spiritual purity of the family.

How can women by refraining from spiritual activities such as pūjā or entering a temple during menses benefit themselves and society?

त्रिरात्रं रजस्वलाशुचिर्भवति । (वसिष्ठधर्मसूत्र .)

A woman will be Ashuchi (spiritually impure) during three (days and) nights (during menstruation).

साध्वाचारा न तावत्स्याद्रजो यावत्प्रवर्तते । (अङ्गिरसस्मृति ३७)

Do not perform any spiritual activities like pūjā, visiting temple, etc. during menstruation.

Women being advised to refrain from spiritual activities during menses is perceived as discriminatory by the modern world. This is simply not so. Sanātan Dharma has prescribed this restriction from the perspective of preventing the woman from incurring harm at the spiritual level, which would affect her at the physical and mental level too. For being competent to perform spiritual activity, shaucha is required at the bodily, mind and prāṇa level. Just as strict hygiene is required to benefit from a surgical operation, so also shaucha is required to obtain benefit from spiritual activities.

Both men and women enter a state of ‘Ashaucha’at various times in their lives such as during birth or death in immediate family. Menses also bring about a state of ashaucha in a woman. How this happens at the level of various kośas is explained –

State of shaucha in women during menses

It is apparent from the above table how the woman becomes incompetent to perform spiritual activities as it is having adverse effect on her due to her ashaucha status during menses.

1.The purpose of any spiritual activity like a pūjā or Yajña is to make the prāṇa to rise upwards. This activates the Kundalini and makes it to rise. During menses, apāna vāyu is activated which moves in the downward direction to bring about excretion of menstrual tissues. So there is a conflict at prāṇa level. This causes an imbalance of dośas (namely Vāta, Pitta, Kapha) as per Ayurveda. This affects the woman at various levels.

2.Every temple has an idol in which prāṇpratiśṭha of that particular deity principle has been done. This means the deity principle has been invoked in the Idol. Hence, it is a place of high spiritual energy (Śakti). Being in a temple causes the prāṇa to rise in upward direction.

As a consequence of the above points 1 and 2,

1.A menstruating woman, in whom the apāna vāyu is activated, would be adversely affected by the upward movement of prāṇa resulting from any spiritual activity. This may not necessarily be apparent in the first instance, but repeated exposure during menses would affect the woman seriously.

2.However, as the adverse effect of spiritual activity on a menstruating woman happens at a subtle level, it may not be apparent to her. This is similar to the fact that most people are not able to perceive the adverse subtle effect of non-vegetarian food on them. Even if the adverse effect is immediately experienced, the woman may not connect the distress to the spiritual ritual or visiting a temple.

3.The Energy generated from spiritual activities is also diluted due to the influence of high Raja in the menstruating woman. The temple, the temple at home, pūjā, Yajñas etc. are sources of spiritual energy and Sattva subtle component. We as individuals and collectively as society benefit and in a way highly dependent on this source of Sattva for our day-to-day as well as overall long term well-being and success. By polluting these sources of spiritual energy and Sattva with the Raja in a menstruating woman, we are effectively destroying our basic sources of spiritual well-being.

How can we benefit from the advice of scriptures in our present lifestyle?

It has been prescribed from the perspective of the well-being of the woman as well as society at large. However, it could be difficult to follow it in the modern setup with nuclear families, especially where both spouses work outside home. We can still benefit from the advice by understanding the underlying science with an open mind. Based on this understanding, we can see what all we can do to limit the effect of the increased Raja in the woman during menses.

(1) One sound option is to focus on chanting as per our religion of birth or ‘ॐ नमो भगवते वासुदेवाय।’ as much as possible during menses, especially during activities affecting the whole family like cooking. This sattvikta increasing measure is an efficient way of reducing the effect of Raja.

(2) It is best to refrain from going to the temples or participating in rituals. We can get the daily pūjā at home done by other family members.

(3) The effect of increased Raja emitted from the woman during menses in the premises can be reduced by sprinkling gomutra with tulsi leaf on all days of the menses and after the 5th day head bath of the woman with menses. For best results, use of gomutra of desi cows, not jersey ones, is recommended.

(4) Having a head bath on the fifth day of menses and adding a few drops of gomutra to the water used for bathing as well as washing the clothes and bedding helps remove the Raja present in the body of the woman and her clothes.

(5) Just as Raja increases in a woman during menses, Raja-Tama increases in both men and women with thoughts of anger, greed, jealousy, lust, laziness, etc. However, most are not aware of this as we are not able to perceive the subtle vibrations which come with regular spiritual practice. Menses is clearly apparent, hence, there is opportunity to take precautionary measures. Chanting as a form of spiritual practice is an effective way for both men and women to minimize the ill-effects of Raja-Tama in our lives from all sources – physical, mental and spiritual. If you cannot practice the whole, practice at least as much as you can.

The Shrimad Bhagawadgītā (2.40) advises-

नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते |

स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ||

In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear.

(Acknowledgement : Menstruation Practices in Hinduism : What & Why? – A Talk by Nithin Sridhar)

 Dr. Athavale M.B.B.S., Clinical Hypnotherapist & Dr. Nandini Samant M.B.B.S., D.P.M. (Consulting Psychiatrist), Maharshi Adhyatma Vishwavidyalay, Goa

Countering COVID-19 with Agnihotra and Yajñopathy

(Editorial note: The information presented in this article from literature and personal practice provides food for thought, but perhaps more as a provocative theory of using ancient practices for modern environmental and medical problems. Scientific research to examine these ideas will be essential to apply such information for public good.)

-Sh. Anand Gaikwad

(….continued from previous article)

Vedic sciences have a proven tool/methodology for dealing with pollution problems, plagues and epidemics of all types particularly as a Preventive Care and that is Agnihotra and Yajñopathy (Homa Therapy) as a part of day to day life. Astrality of a field or area as also of the individuals can be improved with purification of Atmosphere. ‘Heal the Atmosphere and healed Atmosphere will heal you’ is the fundamental principle of healing by Vedic Sciences. Param Sadguru Shri Gajanan Maharaj narrated the essence of Satya Sanatana Dharma, i.e., panch sādhan mārg or fivefold path.  Take ‘Yajña, Dān, Tapa, Karma and Swādhyāya’, as your way of life and that is the eternal religion given by Vedas to the humanity.

The Bheshajya Yajña is a part of Vedic Yajña System and is to be performed during the transition period (Sandhi-kāl) of two seasons. Therefore three Bheshajya Yajñas are to be performed as, ’Nitya’ (Regular order) in a year. This is known as ‘Chaturmāsya Esti or Yajña. Change in seasons has impact on plant life, animal life and human life. We generally have cough, cold and fever (Flu-like symptoms) during this time. Therefore our great Sages made Bheshajya Yajña as a part of life. Shri Vasant V. Paranjpe has described ‘Bheshyajya Yajña’ as ‘Medicinal Yajñas’ in his book ‘Homa Therapy our Last Chance’.

Research on Agnihotra  and Yajñopathy

I would like to mention on Agnihotra and Yajñopathy to deal with COVID-19 at least as a Preventive Care (of course in addition to Govt. Guidelines about washing hands, keeping personal hygiene, social distancing, wearing mask in public etc.) and also at least one very relevant and important research study here, which probably may or may not be there  in the aforesaid compilation:

An interesting study of Shri Rahul Ravindran Nair, ‘Agnihotra : A Prototype of South Asian Traditional Medical Knowledge’ indicates as follows:

This study conceptualizes the principles of Agnihotra Yajña. The perusal of ancient and modern literature reveals that the functioning of the human body is impossible without maintaining an energetic continuum driven by sunlight. The seven major chakras existing over the spinal cord help to maintain this energetic continuum. Agnihotra Yajña is proposed to balance the chakra system as a whole by minimizing entropy. Offerings of natural elements to fire lit in a copper pyramid during Agnihotra liberate various volatile compounds having potent pharmacological actions. Attempts were made to enhance the efficacy of fumes by incorporating two to three pieces of coconut endosperm and ‘navadhānya’ (nine grains) to the conventional oblations. This investigation clearly demonstrates that the purpose behind the practice of Agnihotra Yajña is ‘letting incessant flow of energy (life) through our meridian lines and acupuncture points. The volatile organic compounds in smoke were analysed using gas chromatography and masspectrometry method …

… In addition to the ingredients tested, cow ghee is another important traditional ingredient that is poured into the fire. The fumes that are liberated during the combustion of ghee help to protect the respiratory system and facilitate the removal of blood clots and the bacterial infections in nasal passage lungs and veins. Hence daily exposure to this medicinal smoke should certainly have a favourable influence on the health of the mind and body of the person inhaling the fume. In addition, the potent antimicrobial action of the above identified compounds, purifies the air in the place where Agnihotra is performed……

…These electromagnetic waves, together with the chanting of Vedic hymns (unique sonic signals) have potential health benefits. The combustion of offerings in the Agnihotra pyramid is thought to increase PCE/Chi/Prana in the surrounding atmosphere and the intake of this increased quantum of PCE/Chi/Prana by breathing is thought to optimize the alignment of chakras and would certainly establish energy connections between the physical body and the electromagnetic body via the chakra system…..

..In the light of all the above facts, Agnihotra Yajña can be considered as a complementary medicine that removes the energy blocks in the meridians/nādis. In conclusion the ultimate purpose of practicing Agnihotra Yajña is to realize “Life” which means ‘letting incessant flow of energy’ through our body–mind system as any blockage in this flow would cause disharmony and chaos in the system, thus leading to poor health.”

Although the ingredients used and studied in Shri Nair’s experiment are different from the standardized ingredients used in daily Agnihotra as recommended by Param Sadguru; the results, observations and conclusions are important from the point of Yajñopathy for building immunity.

Practical recommendations

Agnihotra

Agnihotra’ as ‘Kāmdhenu’ not only give protective shield against COVID-19 as a preventive measure but also bring health, peace and prosperity to people performing Agnihotra by purifying the atmosphere.

The performance of Agnihotra at sunrise and sunset is a must as this Primary and Supreme Yajña through its Resonance Effect captures many ethers, electricities and subtle energies at sunrise and broadcasts them in the atmosphere for its purification.

While interpreting Rigvedic Surya Sūkta (Mandala 1 Hymn 115 and Mandala 10 Hymn 170) Shri Shyam Ghosh says, ‘The invisible electromagnetic waves of cosmic energy carry the properties of heat, light and sound which manifest when those come in contact with matter’. (Rigveda for Layman-Shatsukta Paridarshanam by Shyam Ghosh).

Article, ‘Corona Pandemic- Aspects and Perspectives’ refer to our active self-movement and our relation with the sun, i.e., our rhythmical system is connected with the sun and its course throughout the day. Agnihotra establishes connectivity between our biorhythm and the biorhythm of circadian cycle of sunrise and sunset and the subtle energies emanating from the sun are attracted even if you are confined to your house.

Yajñayopathy (Homa Therapy)

In addition to performing Agnihotra daily, I would recommend performing daily or from time to time ‘Tryambakam Homa’ for about fifteen minutes in which one is able to offer oblations with Tryambakam Mantra for about 108 times.

ॐत्र्यंबकं यजामहे, सुगंधिंपुष्टिवर्धनम्।

उर्वारुकमिव बंधनान्मृत्योर्मुक्षीयमाSमृतात  स्वाहा।।

The oblations to be offered in the sacred fire will be that of pure Cow-ghee fortified and enriched with certain essential oils which have antiseptic, antifungal, antibacterial, antiviral, antimicrobial, antispasmodic properties to deal with pathogenic bacteria and viruses of any type, therefore it is called as ‘Amrut Havi’, this is recommended by Dr. Kamal Narayan Arya, a Research Scientist of Ayurveda and Yajnyopathy. In ‘Panch Mahā Yajña Vidhi’, Swami Dayanand Sarswati said ‘this śloka not only gives beautiful description of Agnihotra but also prescribes guidelines for preparation of Havirdravya (Medicinal, Aromatic, Strength and Energy giving herbs/medicinal substances for giving offerings to the fire). He says:

अग्नये परमेश्वराय जलवायुशुद्धिकरणायच, होत्रं हवनं दानं यस्मिनकर्मणिक्रियते ‘तद्-अग्निहोत्रम्’ सुगन्धिपुष्टिमिष्टबुद्धिवृद्धिशौर्यबलकरैऱ्गुणर्युक्तानाम्द्रव्यांणांहोमकरणेन वायु-वृष्टिजलयो:शुद्धख्यापृथिवीस्थपदार्थानांसर्वेषांशुद्धवायुजलयोगादत्यन्तोत्तमतयासर्वेषांजीवानांपरमसुखंभवत्येव।अतस्तत्कर्मकर्तृणांजनानांतदुपकारतयाSत्यंतसुखलाभोभवतीश्वरप्रसन्नताचेत्येतददाद्यर्थम्अग्निहोत्रकरणम्।

Therefore in preparation of Havirdravya aromatic substances like Kesar, Kasturi, Ghee and Milk-like nutritious and strength–giving products, sweet things like jaggery, sugar, honey and medicinal herbs/plants like somalata, disease curing medicinal herbs/plants /substances be used. The following are the ingredients of this Havi:

Amrut Dhara (Divya Dhara)

This is a preparation of three ingredients i.e. Crystaline essence of Ajwain (Omum-Trychyspermum ammi), Pepper Mint (Mentha spicata), and Bhimseni Camphor (Cinemomum camphora).When all these three ingredients in crystal form are mixed together in a bottle automatically they get melted into a liquid form. It is anti-septic, anti-bacterial and head-ache and pain remover.

Cardamom Oil (Elettaria cardamomum)

Anti-spasmodic-muscular and respiratory spasms, muscle pulls and cramps, anti-bacterial, anti-mycotic, anti-viral, carminative activities. Used in  asthama, whooping cough  and as overall health-booster.

Clove Oil (Syzygium aromaticum)

Chemical constituents are iron, calcium ,potassium, phosphorous, vitamin A and C, minerals, compounds like eugenol, eugenol acetate etc. anaesthetic, antiseptic, antispasmodic, carminative and anti-inflammatory.

Cinnamom Oil / Dalchini oil (Cinnamomum zeylanicum)

Number of compounds including cinnamaldehyde  which reduces inflammation, anti-bacterial, carminative, anti-microbial, antifungal; suppresses the growth of microorganisms including bacteria and fungi-good for cough, cold, constipation etc.

Malkangani Oil / Jyotishmati Oil (Celastrus paniculatus)

Helpful for concentration and memory-used in Divya MedhaVati. Steam inhalation for treating upper respiratory infections, cardiac tonic, diuretic in nature, low-BP, vigor and vitality.

Almond Oil  (Prunus dulcis  amygdalus )

High in anti-oxidants, vitamin E, protects cells from harmful substances/free radicals, maintains blood-sugar control and heart-health, acitic, formic, linolenic and palmatic acids

Ten ml. of each of the above six oils is to be added to half a kilo of pure Cow-ghee and this fortified cow-ghee is to be offered as oblations to the fire while chanting Tryambakam Mantra. Even if you light a lamp of this Goghrita (Cow-ghee) in your house it will give results; but performing Tryambakam Homa for fifteen to twenty minutes will be better, because the vibrations of Tryambakam Mantra will have the resonance effect for  creating a protective shield.

Ayurvedic Home Remedy

One more home remedy is preparation of a decoction (Kaḍā) as a preventive measure for COVID-19. This Kaḍā is made up of 7-10 fresh leaves of each of Adulsa (Adhatoda vassica), Parijat (Nyctanthes arbortristis), Tulsi (Ocimum sanctum), Bael (Aegle marmelos) and Lemon grass (Cymbopogon citratus) with addition of approx. two grams of each of Black pepper (Piper nigrum), Peepali (Piper longum), Star spice, Sunthi (dry ginger powder),  Cinnamom  powder. Boil all these ingredients into 1.5 to 2 litres of water to make it as a one litre of Kaḍā and keep it bottled. You can prepare a hot drink of this Kaḍā by adding a table spoon of the preparation to one cup of tolerably hot water and take it with lemon and honey. You can sip this hot drink two-three times in a day. You can also add a table-spoon of this preparation to the vapourizer and inhale the vapours, whenever you have cough and cold or you are sneezing. Parijat has been found to be very useful in case of fever and joint pain in cases of Chickungunya. This Kaḍā will be helpful as a preventive measure as well as an immunity booster when combined with Agnihotra and Trambakam Homa.

Sh. Anand GaikwadKrishi Bhushan Sendriya  Sheti  M. S. & Retd. Executive Director/Company Secretary

What Modern Science, Anthroposophy and other Theories have to say about the Emergence and Existence of Corona Viruses?

-Sh. Anand Gaikwad

The Pandemic of new Corona virus SARS-Cov-2 or ‘COVID-19’ has caused unprecedented social, economic, cultural as also political consequences in the lives of people in almost all the counties of the world. At present there is a fierce race amongst all the countries for the search of vaccine/remedial measures for COVID-19, but so far the success seems to be far off, and in fact it is not clear that even after vaccines/therapeutic medicines are made available in sufficient quantities whether COVID-19 in its new form will not keep on returning? WHO has already indicated that, ‘Corona virus’ is going to stay and we will have to live with it, accept it and adapt our life-styles to its existence.

What the Science has learnt and is learning about Corona viruses.

Corona virus is a generic name for a virus that originates in an animal and gets transmitted to human beings. Dr. Sasi Kumar Menon, Associate Professor at Ruia College, Mumbai in his presentation entitled, ‘COVID-19: What has Science Learnt and is still Learning’, finds some similarities between SARS-CoV and COVID-19 and maintains that although Horseshoe bats are natural reservoirs of Corona viruses, there are different intermediary hosts through which they are transmitted to human beings. The slides of WHO Table and Intermediary Hosts from his presentation are given here.

Although in case of COVID-19 the fatality percentage is less as compared to earlier Corona viruses, it is more fearsome; more contagious and fast spreading. Dr. Menon attributes reasons for origin of SARS–CoV and COVID-19 to China to its lucrative Wild Animal Market.

There are Wild Animal Breeding Farms and caged animals in market place that have close proximity with each other including human beings and thus Corona viruses are easily passed on to human beings. Dr. Menon makes an interesting question as to “Whom we should blame for CoVs, BATs or HUMAN Lifestyles?”

This is an irony that despite spending billions of dollars in R&D the Pharma Industry and Medical Profession have not come out with vaccines or effective medical treatments for Corona virus infections which have flu-like symptoms.

The Economic Times Magazine dated 15-21 March, 2020

Anthroposophical View

The Anthroposophical view of COVID-19 supports the view of animal torture as the cause of the spread of this virulent and intelligent virus differently. Shri Josef Graf in his article, ‘Corona virus – Meeting COVID-19 head on with Anthroposophy’. According to him, the origin of COVID-19 is likely due to the debasing of the general Astral Field of the area (and many of the inhabitants themselves) due to the suffering of animals. Massive Factory Farming in China has been degrading the quality of life for animals for a while now.

  • Both the Wuhan lab-work and the local animal meat market contained suffering animals and /or animal meat products.
  • Animal suffering lives in ‘mass meat and eggs’, etc. and is transferred into human Astral Bodies”

In another theory, he revealed that “whenever we have these modern pandemics, they have tended to originate wherever high-tech radiation has been a factor. In this case the first roll out of 5G-Technology is said to have taken place in Wuhan province. The Anthroposophic view is, The Corona pandemic affects humans, and evidently no animals are falling ill (although there may be some exceptions). It thus clearly indicates that it is related to the ‘I’ being. Prevention and cure must therefore also include the spiritual dimension alongside many other things.’

Nature’s Balancing Theory / Absolute’s Correction Theory

There is another theory for the emergence and existence of COVID-19, and that is the ‘Nature’s Balancing Theory’ or ‘Absolute’s Correction Theory’. Dr. Chand Bhardwaj (the Originator and Author of ‘Co-AIM Theory and Practice’, which very briefly means Co-relation theory of Attention, Information and Material) puts this theory as, ‘Jaisi Karani Vaisi Bharani’. Universal Cosmic Order is an intelligent and conscious design, where everything works in a set order. All Cosmic Creation is divine and all beings including animals and humans are three-in-one:

Soul = Attention – Outer expression of Creative Intelligence-connected to its origin Absolute;

Mind = Information of time (past and future events and experiences) -connected to Universal Mind;

Body = Material (elements) – Material body made out of the floating material like our earth and planets (Panchtatva).

The Absolute Creative Intelligence through its Universal Mind carries on the functions of regulation of the Universal Cosmic Order. The correction takes place as per Newton’s third law i.e. ‘Every action has an equal and opposite reaction’. The Absolute Intelligence and a capable force operate the Universal Mind to enforce the laws of Nature. The animal sufferings through their bodies and mind communicated to the Absolute as a Single Sensor of all senses, as well as Planet Earth’s devastations due to man-made pollution, witnessed by the omniscient Absolute/ Universal Mind; might have set in the correction process to teach a few lessons to the human species. Human beings are threatened by COVID-19 but all other beings and Nature are welcoming this change. Ecological balance and Atmospheric Order are getting set properly. Articles published on Vedic WAVES blog by Aparna (Dhir) Khandelwal, Brig J.S.Rajpurohit, and Raghava S. Boddupalli on this subject highlighting harmony with nature.

Also, quoting few lines of Vi Vienne  in Spain –

“The Earth whispered but you did not hear. The earth spoke but you did not listen. The Earth screamed but you turned her off…….And so I was born. I was not born to punish you. I was born to awaken you……The Earth cried out for help….massive flooding. But you did not listen…..Start caring about the Earth and all its creatures. Start believing in (your) Creator….Signed Corona Virus”

Vedic View

The wisdom of Vedas provides principles, values and guidelines for dealing with problems in life. Dis-harmonized life-styles in conflict with the nature and large scale man-made pollution are the main causes of human suffering and ill-health. Param  Sadguru  Shri  Gajanan  Maharaj said that so long as Agni Upāsana (Yajña) was in vogue Bhārat  Varsha was a rich and glorious country, but with its loss, the spread of slavery, poverty, diseases and epidemics have become rampant and beyond the control of man (हवन पुस्तिका, वेदविज्ञान अनुसंधान संस्था, सोलापुर). COVID-19 pandemic has made world re-examine interconnection between man and nature. ‘Yajña’ and ‘Yoga’ are the two basic concepts of Vedas and Vedic Sciences.

Sarvam Yajñayamayam Jagat

 The whole universe is the process of Yajña

The twin objectives of Yajña are: Vyashti Kalyan and Samashti Kalyan. Vedic Sciences have a lot more to offer for Samashti Kalyan and countering pandemics like COVID-19, but that would need another article to follow.

(to be continued…..)

Sh. Anand GaikwadKrishi Bhushan Sendriya  Sheti  M. S. & Retd. Executive Director/Company Secretary

स्वतंत्रता भारत की सतता

– प्रोफ़ेसर बलराम सिंह

इंग्लिश में है इंडिपेंडेन्स, 

उर्दू में आज़ादी;

अपनी भाषा स्वतंत्रता की, 

दिल मानवतावादी। 

इन का मतलब इन्साइड से,

अर्थ आत्म बल वाला;

डिपेंडेन्स से निर्भरता की,

सभी पिरोएँ माला।

आत्मनिर्भर, इंडिपेंडेन्स,

दोनो जुड़वा भाई;

अर्थ समझ में आ जाये,

फिर कोई नहीं लड़ाई। 

आज़ादी कुछ और बात है,

ज़ादी ज़द से बनता;

ज़द का अर्थ पिटाई होती,

जग ही पीड़ित रहता। 

आज़ादी पीड़ित लोगों की,

है गुहार कहराई;

इसमें रोष ग़ुबार बड़ा है,

बोले और लड़ाई। 

स्वतंत्रता स्वावलम्बन है,

नींव आत्मनिर्भरता;

ऐसा तंत्र स्वयंभू बनकर,

जन कल्याणी बनता। 

भारत की मिट्टी से ऐसी,

परम्परा में जान है;

इसीलिए भारत की गरिमा,

जग में बनी महान है। 

भारत में तो भा का रत है,

भा सूरज की कांति है;

जहाँ के लोग सृजन में रत हों,

वहीं वास्तविक शांति है। 

भारत का ये वैदिक दर्शन,

कला ज्ञान विज्ञान है;

इसी का अनुयायी जग सारा,

भारत तभी महान है। 

विषरि गए ये प्रथा हम अपनी,

चक्रवर्त सम्राटों की;

रक्षा वाट जोहती वसुधा,

हमीं पथिक उन वाटों की। 

स्वतंत्रता दिवस ये पावन,

उसी प्रथा की शान है;

आओ मिल संकल्प लें फिर से,

स्वतंत्रता सम्मान है।

– Prof. Bal Ram Singh, Director, Institute of Advanced Sciences, Dartmouth, MA, USA

Management Lessons from Migration of Yadu Community to Dwārkā and Contemporary Labour Migration During COVID-19 (Part-III)

(Continued from Part-II)

Brig JS Rajpurohit, Ph.D.

Introduction

Dvāpara era of four-fold cyclical theory of Socio-political and religious change observed in the ancient Indian history, mass exodus from Mathura to Dwārkā is an exemplary case of management of human resource and disciplined crowd. The then elite section of society not only denoted but connoted Śri Kṛśṇa with the derogatory word, “Ranchod” (who flees from battle Jarāsandha, the king of Magadha wanted to take revenge from Śri Kṛśṇa for, he has killed his son-in-law, Kansa.

He had attacked Mathura seventeen times and had damaged the city, mired growth, hampered normal peace, civic life and progress. Jarāsandha was defeated by Lord Kṛśṇa in all the seventeen attacks. In his eighteenth attack, Jarāsandha made alliances with friendly forces to exterminate Yadu community. Realizing the gravity of situation, Śri Kṛśṇa acted wisely and decided to migrate majority of inhabitants from Mathura to Dwārkā.

This was the straw that broke camel’s back and forced Lord Kṛśṇa to take immediate action for survival of his clan or be prepared to suffer major losses. Lord Kṛśṇa took a bold decision and migrated Yadu community to Dwārkā. He had no time to plan the migration and was forced to migrate with almost no preparatory time. It would have taken him over a month (considering distance and resources available) a long time to reach Dwārkā but he had organized the migration with a fore thought, detailed planning and meticulous execution.

Management of people, animals and bullock carts all along 800 miles was a grand feat in those days, and has a number of lessons for us to follow, especially in times of COVID-19 crisis when labour migration became a major management issue. Migration of labor from a number of states back to their native villages was an unprecedented move that Indian government was unprepared for and actions taken by the government have lessons from ancient Indian migration organized by Lord Kṛśṇa.

Some questions arise in the present context; What forced Kṛśṇa to migrate? Why did he select Dwārkā only and not any other city? How did he organize the migration? Time taken and overcoming major turbulence due to migration? Could the contemporary migration of labour have been better organized than what was witnessed and our lessons from Lord Kṛśṇa?

Migration Lessons from Study of Contemporary Migration with the One Organized by Lord Kṛśṇa

Reasons to Migrate

Primary reason was fear of King Jarāsandha attacking Mathura in alliance with Kala Yavana (the Mlecchha king), Emperor Damghosha of Chedi, king Dantavakra of Karusa, Rukmi of Vidarbha and Avnti brothers Vind and Anuvinda. The main aim of Jarāsandha was to completely destroy Mathura and kill Kṛśṇa and Balrām. Jarāsandha had offered to Yadavas to hand over both brothers Kṛśṇa and Balrām to him failing which he would destroy Mathura. Kṛśṇa sought help of Hastināpur but they also expressed inability to help, and hence, Kṛśṇa was left with no choice. In contemporary issue of migration of labour,

the fear of death and destruction was very strong; death either by COVID-19 or by hunger; as there was complete lockdown in the country and with no job, survival was difficult. Decision was to migrate with families and children added to misery of migrants. There was no transport and hence journey was on foot, cycle or rikshaws. Time and distance from Delhi (taken as one central location) was almost 1300 kilometres (800 miles) that Kṛśṇa moved. Though Kṛśṇa, being avatar of Lord Viśṇu, could have killed Jarāsandha but spared him to be later killed by Bhīma, a devotee of Lord Viśṇu.

Selection of Dwārkā as destination

Primary reason was to move to a safe place where Jarāsandha would not be able to reach. Northern and central Bharat was within reach of Jarāsandha, the Magadh emperor, and hence were vulnerable. South was a suitable area; Gomantaka mountain and king of Raivata of Ikṣavāku Vamsa were strong obstacles for Jarāsandha as compared to northern region. Sea on the west coast was invincible by Jarāsandha and hence Kṛśṇa planned to migrate to Kaushasthali which he later named as Dwārkā (Dwār meaning gate and kā meaning mokṣa i.e. gateway to mokṣa).

In present scenario, migrating labour moved from states like Maharashtra, Gujrat, Punjab, Delhi and others to their native places in Uttar Pradesh, Bihar, West Bengal, Assam, etc. Last census by the government was conducted in 2011 that shows an existing and known pattern of migration within India that people undertake in search of jobs. But this was an unexpected and unique reverse migration due to unprecedented pandemic that created panic among labour and

temporary social instability in India. Timely assessment of situation and planning of movement could have prevented the circumstances becoming serious and masses moving on the streets. The state governments like UP and Bihar became active and started sending buses for their respective labour that the centre and Delhi governments also started helping. The situation took political, economic and social complex web and took longer to settle.

The migration plans

Lord Kṛśṇa had to migrate over night against will of Balrām, king Agrasen and many others. They all were ready to fight Jarāsandha and even prepared to die. But that was not acceptable to Kṛśṇa. He preferred his clan to migrate and survive. The move was majority on foot and in bullock carts. Mythology also says that Lord Kṛśṇa prayed and Bhu devī moved them overnight in their sleep to Kaushalsthali to which the author has reservations as it appears more of philosophical construct about the migration. Move of ladies, children and animals would have been slow, difficult and torturous. Kṛśṇa organized their stay enroute in Gomanatak mountains and with Raivata king. To that end, he even accepted marriage of princess Revati daughter of King Raivata with Balrām.

Resource management and controlling movement of the clan with the help of friendly kings ensured safety and well-being of his people. A contemporary analysis of labour migration during pandemic suggests that this movement was sudden and possibly administration was taken aback and had no plans in place at the outset for labour migrating from west to east. It was a graduated response

from government officials and plans were implemented as per the developing situation. Trains like Shramjivi Express were pressed into service much later. The dilemma of letting them migrate or stop all movements itself was not clear. Adhoc administrative arrangements were made by various districts’ administration, Non-government Organisations, and local people between Delhi and Lucknow and beyond to Patna.

Leadership

The leadership during the migration of Yādavas was well defined; Lord Kṛśṇa was in charge and he along with his brother Balrām orchestrated entire journey. Kṛśṇa had his share of social, physical, economic threats before, during and post migration which he tackled through flexibility of thought and decisive in action. In contemporary migration of labour, there were number of leaders in the fray, each one with personal, social and national goals. Though the common aim was safety of the migrants but whether they should move or stay in respective locations itself was a major decision dilemma.

Meanwhile, the labour continued to travel, which posed leadership challenges at both state and centre level. Despite a sincere leader like Mr Narendra Modi being at the helm of affairs, the situation got out of control. The realization dawned much later when integrated and collective decisions were taken to use public transport for movement of the migrants. The democratic challenges could have been overcome if, civil administration had adapted a flexible style of collaborative leadership style. May be some political leaders could have risen to visionary and servant leadership levels, the situation would have been different.

Conclusion

The two cases of migration are far different in time zones, yuga zones, technology and almost in every other sense; some readers may even find it comparing apples with oranges, the fact still remains that people migrated and they suffered the agony of leadership crises and consequent physical, economic and psycho- socio predicaments. The datum shows that a huge number of men and women was humiliated, they became outcastes within their own nation. Empathy and physical support were

so much more needed during migration as compared to any other time in recent history. When the well to-do people in the society needed them, they enjoyed their at services but when that need was temporarily ended due to COVID-19; we did not look after them and they were forced to migrate back to their villages and towns. Once the realization dawned that these very people are the working force of India; measures were put in place to help them out. Gradually the situation eased out.

We needed a Kṛśṇa in present crisis who could have reduced their agony, if not fully overcome.

We have a charismatic leader who can impact the situation in future

Brig JS Rajpurohit, Ph.D. Group Commander, Group HQ NCC, Gorakhpur (UP)

“Tamaso Mā Jyotirgamaya”- Finding a Guru in Modern Times

– Dr. Aparna (Dhir) Khandelwal and Prof. Bal Ram Singh

Knowledge is a supreme reality that is not limited to experience, education, reasoning and practice. It is an awareness, or understanding of facts that helps in awakening the intellect of a person for making one wise, and use that wisdom (बुद्धि) to pursue naturally the purpose of life through चित्त, अहंकार (अस्तित्व), and महत (the supreme mind) according to the Sankhya Darśan. The mahat concept is the gateway to understanding the brahm (ब्रह्म), the ultimate seat of the knowledge. Thus, a journey of this kind requires training, practice, guidance, and ultimately the sākśātkār (साक्षात्कार) or darśan. An important individual who effectively guides in this journey is known as ‘Guru’. Since Vedic era the word ‘Guru’ is well recognised in various texts like Muṇdaka Upaniṣad (1.2.12), Śvetāśvetara Upaniṣad and Advayatāraka Upaniṣad.

Literally, ‘Guru’ word is constructed from two Sanskrit words, gu (गु) and ru (रु), gu (गु) means dark, ignorance, superficial, confusion, etc., depending on the context, and ru (रु) means to break, to remove, to end, deeper/heavier, or enlighten. Guru-Gītā, a Hindu scripture (Guru Gītā is a spiritual text originally constructed by Sage Vyasa, and narrated again in  the Sakanda Purāṇa where the nature of the guru and the guru/disciple relationship is described in the form of a dialogue between Śiva and Pārvatī). Śiva narrated the etymological derivation of the word ‘guru’ that is based on the syllables gu (गु) and ru (रु), and their meanings in different contexts. According to Wikipedia, there are different versions of Guru-Gita ranging in verses from 100 to 400. According to a Guru-Gita following verses are directly defining the term Guru. It is interesting to note that the primary meaning of the gu (गु) as dark and ru (रु) as the remover is retained to describe the concepts of the ślokas. –

गुकारश्चान्धकारो हि रुकारस्तेज उच्यते |

अज्ञानग्रासकं ब्रह्म गुरुरेव न संशयः||33||

‘गु’ शब्द का अर्थ है अंधकार (अज्ञान) और ‘रु’ शब्द का अर्थ है प्रकाश (ज्ञान) | अज्ञान को नष्ट करने वाला जो ब्रह्मरूप प्रकाश है, वह गुरु है | इसमें कोई संशय नहीं है |

 In this translation the physical reality of dark is removed by the physical element of light, and that is then metaphorically used to indicate that the guru removes the ignorance by eating it away (grāsakam), means destroying it permanently.

गुकारश्चान्धकारस्तु रुकारस्तन्निरोधकृत् | 

अन्धकारविनाशित्वात् गुरुरित्यभिधीयते ||34||

‘गु’ कार अंधकार है और उसको दूर करनेवाल ‘रु’ कार है | अज्ञानरूपी अन्धकार को नष्ट करने के कारण ही गुरु कहलाते हैं |

Here the guru is presented as someone who does not allow the darkness to continue, in other words the guru destroys it. Implications are here that the guru is a dynamic personality who can spot, assess, and prevent the ignorance from continuing.

गुकारः प्रथमो वर्णो मायादि गुणभासकः |

रुकारोऽस्ति परं ब्रह्म मायाभ्रान्तिविमोचकम् ||36||

‘गुरु’ शब्द का प्रथम अक्षर ‘गु’ माया आदि गुणों का प्रकाशक है और दूसरा अक्षर ‘रु’ माया की भ्रान्ति से मुक्ति देनेवाला परब्रह्म है |

Here guru is projected as someone who removes confusion from the illusionary māyā. Two points worth noting are (1) gu (गु) here is presented as the promoter of illusion by highlighting its qualities or features; and (2) ru (रु) means not just a remover of the confusion from this illusion but doing this from the perspective of the parbrahm (परब्रह्म), meaning after attaining that status.

Thus, a guru is a very dynamic personality who can provide guidance to his/her disciple (शिष्य) under a variety of natural and artificial (illusionary) conditions of activities to develop wisdom and vivek in the pursuits of the ultimate goals of life.  

The attributes of guru have to be such that such a dynamism in developing the disciple is readily feasible. Some of those attributes are described under stanzas on ‘आचार्यलक्षणम्’ in Śukla Yajurveda’s Advayatāraka Upaniṣad (an ancient Sanskrit text on Yoga), as outlined below.

आचार्यो वेदसम्पन्नो विष्णुभक्तो विमत्सरः ।

योगज्ञो योगनिष्ठश्च सदा योगात्मकः शुचिः ॥14॥

A truly competent teacher is, armed with Vedic knowledge, a devotee of Viśṇu to mean that the guru has full knowledge of the causal world, free from envy/jealousy through the knowledge, devotion, and practice of yoga. This is important for a guru so that there is no envy with the disciple, providing total devotion to the guidance of the of the disciple.

गुरुभक्तिसमायुक्तः पुरुष्ज्ञो विशेषतः ।

एवं लक्षणसम्पन्नो गुरुरित्यभिधीयते ॥15॥

He should be devoted to his own guru, meaning continues to remain a śiṣya in practice, thus being able to develop the camaraderie with his own disciple, is particularly well versed with the knowledge of puruśa and prakriti, the source and expressive powers of the universe, He who possesses various types of  such virtues is designated as a guru.

गुशब्दस्त्वन्धकारः स्यात् रुशब्दस्तन्निरोधकः ।

अन्धकारनिरोधित्वात् गुरुरित्यभिधीयते ॥16॥

The syllable gu (signifies) darkness. The syllable ru (signifies) the destroyer of the darkness. By the reason of the ability to destroy darkness he is called a guru.

गुरुरेव परं ब्रह्म गुरुरेव परा गतिः ।

गुरुरेव परा विद्या गुरुरेव परायणं ॥17॥

The guru alone is the supreme absolute brahm. Guru alone is the supreme way. Guru alone is the master of parā (as opposed to only aparāvidyā. Guru alone is the supreme and last resort.

गुरुरेव परा काष्ठा गुरुरेव परं धनं ।

यस्मात्तदुपदेष्टाऽसौ तस्माद्गुरुतरो गुरुरिति ॥18॥

The guru alone is the limit of all knowledge. The guru alone is the ultimate wealth. He is the teacher of the non-dual reality. Therefore, he is the ultimate guru.

The tradition of spiritual relationship and mentoring, where teachings are transmitted from a guru to a disciple, is known as guruśiṣya paramparā. This guruśiṣya relationship has evolved in Indian tradition since Upaniṣad era where guru and śiṣya developed resonance of thoughts and then guru transmits his knowledge to the person who respectfully sits down near him with śraddhā, in the quest for knowledge. A guruśiṣya relationship are beyond age, gender, and battlefield, as the guru can be Yama to a teenage boy Naciketā, lord Kṛśṇa to warrier Arjuna, or sage Yājñavalkya to his own wife (Gārgī / Maitreyī).

The concept of guru and Guru Purṇimā is quite old, the oldest being celebrated as the birthday of Ved Vyāsa, on the day of Aṣāḍa Purṇimā. The latest revival of Guru Purṇimā festival was done by Mahatma Gandhi in honor of his spiritual guru, Rajchandra. In its true tradition a guru does not expect anything in return from a śiṣya, and performs the imparting of knowledge as a karmayoga.  

With time, people started observing guru as a mentor, counsellor, advisor, who inculcates values in his disciples by sharing knowledge and his own experiences, and who cares about the wellbeing of his disciples. A guru, however, in its true tradition will dedicate his/her life caring about disciples spiritually, and educating them in accordance with their nature. Thus, he is an inspirational source for the spiritual evolution of the disciple. The tradition of guru runs deep in India. The entire Sikhism concept is laid down based on the the teachings of Guru. Its main scripture is called Guru Granth Sahib and the words therein called Gurbaṇī.

In present society too, we have come across many such gurus. Like Sri Ramakrishna Paramahansa, Swami Vivekānanda, Swami Dayānanda Saraswatī, His Holiness Dalai Lama for Buddhism, ISKCON founder A. C. Bhakti Vedanta Swami Prabhupada for Bhakti Yoga, Sri Sri Ravi Shankar for Art of living, Radha Swami, Swami Rāmdev Bābā for Yoga, Maharishi Mahesh Yogi for Spirituality, and many others in such tradition. Their disciples usually refer to them as Gurudev! These spiritual leaders are kind of role models and sometimes preferred by people as an alternative to established religions to know more about divinity.

In olden days, the school or pāṭhśālā ran by guru was known as gurukula, later on in modern times they are called as āśrama, although the gurukula system of education is still in practice. Both of these are residential places of learning, without requiring any fees. Guru treats disciples or followers as part of their own family. In gurukula, students received complete knowledge of Vedic scriptures, philosophical-spiritual-medicinal-political, etc. along with various art forms, whereas in āśrama followers received spiritual preaching from their guru. Ultimately these are concentrated on such education that helps in revealing the purpose of life. While pursuing teaching or preaching, guru focuses on self-discipline among learners that result in inner perfection leading to liberation in the form of mokṣa.

Guruśiṣya tradition superficially still is observed in modern educational institutions, at least in traditional ones, where students in general pay respect to their teachers on occasions of Guru Purṇimā. Sometimes these occasions are observed in United States by Hindu groups, such as Vishwa Hindu Parishad America, and American teachers really appreciate such a devotion. The devotion to teachers, no matter where they are, is always beneficial to students, as śraddhā is critical for earning knowledge.

श्रद्धावान् लभते ज्ञानं तत्पर: संयतेन्द्रिय: |

ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति || Bhagvadgita 4.39||

Those who are devoted and who are ready willing to control their mind and senses attain knowledge. Through such knowledge, they quickly attain everlasting supreme peace.

Thus, in Indian tradition the position of Guru is more or less same as Deva, the lord. One should be devoted to his Guru just like he is devoted to his Deva.  

यस्य देवे परा भक्तिः यथा देवे तथा गुरौ । Śvetāśvetara Upaniṣad 6.23

Will this system ever return, is it the right time for its return, can this system adapt to the modern time, can it compete with modern educational system, and will it be allowed in a time when education itself has become an over $6 trillion business? Only time will tell, but one thing is clear with forced adaptation during the Corona time, that the bluff of traditional system of institutional classroom has largely been called out! With the cost of education spiraling out of control at all levels throughout the world, the educational practices adapted during the Corona lockdown may in fact have provided the needed pause for pondering.

A trillion dollar question is whether gurus are ready to take their place! Let’s hope the answer would be YES by the next Guru Purṇimā!!

Worthy Gurus are absolutely needed!

– Dr. Aparna (Dhir) Khandelwal, Assistant Professor and Prof. Bal Ram Singh, Director, School of Indic Studies, INADS, Dartmouth, USA

Dvāpara Management Perspective of Migrants in India during COVID-19 : The Fixes that Failed (Part-II)

(Continued from Part-I)

Brig JS Rajpurohit, Ph.D.

“Fixes that fail”; Systems View of COVID-19

This is an analysis of the labour migration crisis from system’s view though one of the archetypes known as “Fixes that fail”. 

Government of India declared Lockdown on 22nd March, 2020 that had unintended consequences of labour from various metros migrating to their home towns. These unintended outcomes were rectified by fresh measures to prevent migration but unfortunately further deteriorated into complex psycho-social dilemma and a crisis. This cycle of actions and reactions was repeated till some acceptable solution was arrived at. The situation should have been dealt with, in a more rational manner to stop migration or manage it effectively. Cause and effect and circles of causality (Figure 1 of fixes that fail) identify the problem with two feedback loops; Balancing loop B1 and Reinforcing loop R1. System’s view shows balancing B1 loop where in due to country wide lockdown due to COVID-19, the labour class working in metros e.g. Delhi, started migrating back to their home towns in UP, Bihar, West Bengal, Assam and other states.

As the pandemic spread, migration numbers swell; depicted by ‘S’ in Figure 1; meaning rising migration rates which caused people to violate law and order. It forced the government to take harsh measures to prevent migration to protect people from getting infected. Steps by the Delhi government reduced the migration temporarily as shown by balancing part by ‘O’ in B1 loop. This was the first set of fixes or measures by the government that should have solved the problem. By these measures, part of migrating population was checked and stopped either within Delhi or at the borders of Delhi and UP. Since the measures put in place by the government were not strong enough, the impact multiplied and more labour started migrating as shown by ‘S1’ in R1 loop.

Multiplying effect led to people congregating at various places for buses and not finding them started hiring other means of transport or started walking along highways. Actions by the government, halted the migration temporarily but accentuated the problem with every passing day (time delay) called ‘Delay’ in Reinforcing loop R1 and it was visible on ground. Poverty and hunger added fuel to the fire. There was pandemonium across the nation and uneasy tension among Indians for inability of government to resolve the challenge could be felt. This impact is depicted by ‘S2’ in R1 loop. The entire issue is analysed with a holistic or ‘system’s view’ that says that for every problem, there are solutions that have to be assessed and applied in a holistic manner, failing which the measures fail and problem gets compounded. As problem gets compounded, further actions are initiated by the actors and situation improves only to worsen. The process continues till problem is resolved with a long time and suffering of people as penalty. In the instant case of migration, it could have been appreciated by administration and dealt with holistically before it became a social challenge. The police actions to maintain law and order became part of vicious cycle. Governments of Delhi, UP and Bihar got involved for their respective interests. State governments wanted safe return of their people from Delhi, Mumbai etc. and in the milieu, migrating people violated government rules of social distancing and lockdown, which led to Delhi government issuing next  set of orders to improve upon previous orders to stop the movement (depicted in Figure 1 by ‘S”).

These are the remedial measures adopted by the government in R1 reinforcing loop and as shown by blue stars in Figure 2 based on feedback of the unintended consequences of the first set of corrective actions taken by the government.

B1 loop could have been closed with the situation balancing out and with no side effects. However, the loop caused delay in seeking solutions or the repercussions of the corrective actions by the government were not strong enough. As a result, the situation had side effects that required immediate attention of the government. Attempts of migrants to reach home earliest led to actions by the police, imposition of curfew, violation of curfew by migrating labour and social disharmony. This was not the desired outcome by the government and hence led to additional measures till situation was resolved. A graphical representation of the situation of Fixes that fail in Figure 2 shows improvement in the situation over a long period but with a dip after every action by the government.

COVID-19 has posed a crisis the world has not witnessed since Spanish flu of 1918-1919. It is an unprecedented history in the making. Indian government response and handling of the pandemic has been one of the best in the world. In the instant situation that India is in; threat of COVID-19 is a real one and the migration is similar to the one Lord Kṛśṇa faced. Facing the calamity of an impending terrible war he was able to move a large chunk of population from Mathura to Dwarika without much upheaval.

Government under leadership of Mr. Narendra Modi deserves accolades for serving the humanity and saving millions of lives in the country from COVID-19. The government administration has effectively managed spread of the pandemic and Indian response has been appreciated the world over. However, response to deal with the migration of labour, consequent to pandemic and orders of Lockdown, requires deliberations. The measures taken by the government to fix the problems ended up creating different yet more problems instead and logical planning to deal with socio-economic issues needed to be developed. Preventing migration was the right decision but survival package in places of residence was a must in such sensitive circumstances. A planned operation to keep the labour wherever they were and looking after them would have been possibly an effective way to deal with the reverse migration.

And if the decision of the Government was to move the labour back to their villages, this too could have been planned systematically and entire movement could have been made comfortable and rejoicing journey for the poor and homeless. Any more politics on the issue is detrimental to our very existence as a nation and our economy, as our survival base depends on these humble, poor, shell shocked silent migrants.

If Lord Kṛśṇa could succeed in his times, so can we in our times.

To be continued…..

Brig JS Rajpurohit, Ph.D. Group Commander, Group HQ NCC, Gorakhpur (UP)

Dvāpara Management Perspective of Migrants in India during COVID-19 : The Situation and the Problem (Part-I)

Brig JS Rajpurohit, Ph.D.

आवयोर्युध्यतोरस्य यद्यगन्ता जरासुत|
बन्धून् वधिष्यत्यथवा नेष्यते स्वपुरं बली||47||

“If powerful Jarāsandha comes while we are busy fighting Kālayavana, Jarāsandha may kill our relatives or else take them away to his capital.”

(Śrīmad Bhāgwatam 50.47)

Lord Kṛśṇa led the migration of entire Yadu community from Mathura to Kausalsthali or Dwarka to protect his clan from Kālayavana and Jarāsandha who were ready to attack Mathura from two different directions. Jarāsandha had attacked Mathura 17 times earlier and was defeated by Lord Kṛśṇa every time. The Śrī Kṛśṇa ensured that before the mass exodus, inevitable requirements to sustain the community were arranged at Kausalsthali; Lord Kṛśṇa had ensured adequate safety and livelihood measures, besides offering prayers to Varuṇa deva (Ocean God) to release twelve yojana land for planned city and requested Lord Viśwakarmā to construct a fortified city to ensure safety and welfare of his people.

COVID-19 has brought about unique circumstances in India that have influenced Indian economy, polity, society and environment. Burgeoning population and sudden migration of masses, specially labour class has resulted into an unexpected crisis. It has deeply altered the psyche of every conscious Indian, particularly the poor. Throughout the globe, different governments are fighting the infection in their own ways with their specific internal and external methodologies. Migration figures released by Ministry of Home Affairs (MHA) on 05 April, 2020 showed that over 1.25 million migrant workers were residing in temporary shelters in 27,661 relief camps organized by various state governments in India.

The daily newspaper, ‘The Hindu’s’  legal correspondent on 07 April, 2020 reported that a large number of NGOs (non-governmental organizations) and social groups also came forward to help the victims COVID-19. Chief Justice of India was informed that State and Centre authorities provided food to over 54 lakhs and NGOS helped out over 30 lakh displaced people at different places in the country. “This reverse migration is one of the largest in the history”, says, The Wall Street Journal. People are moving from cities to rural areas due to panic created by the pandemic.

A large number of people from states like Uttar Pradesh (UP), Bihar, Madhya Pradesh (MP), Punjab, Rajasthan, Uttarakhand, West Bengal and J&K migrate every year to metros and states with ample opportunities and prospects of employment in different sectors of economic activities. UP followed by Bihar are the biggest donor states and Maharashtra followed by Delhi, Tamil Nadu, Gujarat, Andhra Pradesh and Kerala are the largest recipient states  in the  migration pattern. Those in search of employment in any form are primarily poor people with limited skills and get jobs in power, energy, construction sectors. 2011 census of migration by NSSO states that almost 400 million population or one third of India migrated in search of jobs. Rural to urban migration figures stand 22.1% where most men get absorbed in industrial and infrastructure sectors and women in cottage/MSME/Homes. A view of the migration pattern provides enough evidences to suggest its importance in building Indian economy. South Asia Journal, 2011 reflects a vibrant state of internal Indian migration figures.

The nature of recent migration during April-May 2020 projects a new pattern for it is not part the routine regular move of people to and fro from their native places; it is a forced reverse migration due to pandemic. Centre and state governments were busy managing the COVID-19 crisis and urban and metro residents locked themselves. It appeared that that’s the end of their hope of survival and possibly that psychological stress with no clear statement and policy direction from state governments and civil administration were major reasons for instant reaction. Sudden movement was unexpected and unanticipated; it dishonored all rules and regulations of COVID-19 and added a new dimension to existing COVID-19 crisis. If the government administration had been proactive to social undercurrent and adaptive to handle human disasters; this crisis of reverse migration could have been mitigated. The exodus of migrant workers could have been prevented or at least better managed to ease their return. The need was to realize the enormity of this unfortunate crisis and its professional management. The management of the crowd involved use of police force and punishing the hungry men and women without any remorse and emotions is unexpected of a civilized democratic egalitarian society and state. The same very people who were supporting pillars of the society, became social burden just because they did not belong where they worked, and were poor.

Human history has experienced pandemic in the past as well and managed by the administration successfully. Śrī Kṛśṇa provides a vivid example of mass exodus in Dvāpara Yuga and Paliwal community in medieval period of Indian history. Ancient Indian civilization, the Harappan civilization migrated from Indus valley to Indo-Gangetic plains. These are but some of the examples to draw our lessons from. Harappan civilization flourished after migration. Unfortunately, the present political and civil administrative structure is struggling to help migrants reach their home destinations. The determination of governments and people in present circumstances will decide what lies in store for our next generation.

To be continued…..

Brig JS Rajpurohit, Ph.D. Group Commander, Group HQ NCC, Gorakhpur (UP)

Godliness, Strength and Grit

-Dr. Ravi P Bhatia

They said it was the Asian century

With economies booming

Democratic principles shining

Scholarship, education rising

We  see these aspects arising

The century only a fifth gone

Many efforts still to be done

Several years still remain

The optimist will refrain 

From disputing the current grain

The pessimist highlights the coming doom

When it will be darkness at noon

What about the ordinary citizen

The poor homeless migrant

Who has lost his status,

His livelihood in the COVID virus

S/He will not despair

They will stand up and share

Whatever little they have to spare

With the other homeless migrants

Who are their brotheren and sisteren

There are examples galore

Of their humanity and more

They pick the miserables from the street

Give them something to eat

They push them in their carts

Who thank them in their hearts

They ride their bicycles or walk

Covering long distances to their home

The families give hearty welcome

A newborn smiles to see her father home

As long as they are fit

And have strength and grit

They will not grieve

They will struggle but thrive

And show the world they are alive

Yes the Asian century belongs to these braves

And India’s Vedic thought adds to their  strength

Where do these braves get their strength

In India along the breadth and its length

A spirit of God head or Parmātmā pervades 

They say that they don’t love God

Rather it is God that loves them 

Blesses them, soaks them

In a  spirit of Divinity

Godliness and Unity

-Dr. Ravi P Bhatia, Former Senior Officer, University of Delhi

‘कोरोना की चाल’ से बदले-बदले ‘समाज के कदम’….!

डा. अपर्णा (धीर) खण्डेलवाल

हमेशा से ही खुद को स्वतंत्र समझने वाले मानव को….

आज, ‘परतंत्रता’ का एहसास दिला दिया इस कोरोना ने॥१॥

स्वच्छंद होकर भ्रमण करने वाली मानव-जाति को….

आज, ‘पिंजरे’ का एहसास दिला दिया इस कोरोना ने॥२॥

अपनी ‘Facevalue’ पर नाज़ करने वाले मनुष्यों के मुख पर….

आज, ‘Mask’ पहना दिया इस कोरोना ने॥३॥

‘मुख की सुंदरता’ से ‘मन की सुंदरता’ है बलवान….

आज, ‘ज्ञात’ करा दिया इस कोरोना ने॥४॥

सभी योनियों में उत्तम योनि होने के घमंड को….

आज, ‘चूर-चूर’ कर दिया इस कोरोना ने॥५॥

अपशब्द बोलने वाले व्यक्तियों के मुख को मानो…..

आज, ‘सी’ दिया इस कोरोना ने॥६॥

वायु को दूषित करने वाले इंसानों की नाक को…..

आज, ‘आवृत’ कर दिया इस कोरोना ने॥७॥

नदियों को मलिन करने वाले मनुष्यों को…..

आज, ‘पावन निर्मलता से दूर’ कर दिया इस करोना ने॥८॥

आकाश को धूमिल करने वालों के……

आज, ‘वाहनों और कारखानों को बंद’ करवा दिया इस कोरोना ने॥९॥

मां पृथ्वी को थूक कर गंदा करने वाले इंसान को…..

आज, ‘थूक’ से ही डरा दिया इस कोरोना ने॥१०॥

खोद-खोद कर पृथ्वी को चोट पहुंचा रहे मनुष्यों को…..

आज, ‘पृथ्वी की शोभनीयता से दूर’ कर दिया इस कोरोना ने॥११।

अपनों से दूर भाग रहे लोगों को…..

आज, ‘अपनों के क़रीब’ ला दिया इस कोरोना ने॥१२॥

‘Social-Networking’ करने वालों को…..

आज, ‘Social-Distancing का पाठ’ पढ़ा दिया इस कोरोना ने ॥१३॥

बाज़ार की गिरावट, मज़दूरों के मनोबल की ताकत, हुनर की पेशकश, ज़ायके की बहार…. ऐसी अनदेखी-अनसुनी कहानियों को….

आज, ‘सुना’ दिया इस कोरोना ने॥१४॥

मेल-जोल की इस दुनिया को…..

आज, ‘Virtual’ बना दिया इस कोरोना ने॥१५॥

चिकित्सकों – पुलिसकर्मियों – सफाई कर्त्ताओं को ‘Corona-Warriors’ तथा अध्यापकों को ‘Lockdown-Heros’….

आज, बना दिया इस कोरोना ने॥१६॥

महत्वाकांक्षाओं के पीछे भाग रहे इंसानों को…..

आज, ‘सांसारिक वस्तुओं की अस्थिरता’ को समझा दिया इस कोरोना ने॥१७॥

ईश्वर की खोज में निकलने वालों को…..

आज, ‘श्रद्धालुओं के दिलों में ईश्वर का वास’ दिखा दिया इस कोरोना ने॥१८॥

चीन से इटली, इटली से स्पेन, स्पेन से ब्राज़ील, ब्राज़ील से अमेरिका, अमेरिका से भारत और इस तरह कई शहर कई गांव घूमकर…..

बिना मतदान के आज, ‘चुनाव-जीतकर’ दिखा दिया इस कोरोना ने॥१९॥

प्राकृत्तिक आपदा कहें या मानवीय त्रुटि पर सच तो यह है…..

आज, सबको ‘उलझा दिया’ इस कोरोना ने…….’उलझा दिया’ इस कोरोना ने॥२०॥

Dr. Aparna (Dhir) Khandelwal, Assistant Professor, School of Indic Studies, INADS, Dartmouth