‘कोरोना-अभिशाप’ : प्रकृति के लिए वरदान!

डा. अपर्णा (धीर) खण्डेलवाल

हमारे जीवन को सरल बनाने वाले औद्योगिकरणों एवं वैज्ञानिक सफलताओं ने कहीं न कहीं हमें प्रकृति से कोसों दूर कर दिया। आज हम हरे-भरे उद्यानों की छाया एवं मनोरम छवि, नदियों की तरंगपूर्ण शीतल लहरों की  कल्कलाहट, शुद्ध वायु, सूर्य की निर्मल पहली किरण से जगमगाते हुए आसमान की लालिमा, पक्षियों की चहचहाहट, भ्रमरों का गुंजन, तित्लियों के रंग-बिरंगे पंखों का फैलाव, फूलों की सुगन्ध, चांदनी रातें, टिमटिमाते हुए तारे आदि प्राकृतिक अनुभूतियों को छोड़ अत्यन्त व्यस्त जीवन जी रहे थे। इस जीवन में न तो प्रकृति के लिए समय था, न ही परिवार के लिए। समय था तो केवल चुनौतियों से भरे हुए अहंकार-पूर्ण जीवन के लिए। इन चुनौतियों को पूरा करने और लौकिक सुखों के उद्देश्य में मानव यह भूल गया कि वह अपनी लापरवाही से प्रकृति का अनजाने में कितना दोहन प्रतिदिन प्रतिक्षण किए ही जा रहा है। जिसके परिणाम स्वरूप आज हरियाली खत्म होती जा रही है, वायु में सांस नहीं लिया जा रहा, नदियों का जल पय नहीं रहा, अत्याधिक वर्षा भूस्खलन का कारण बन गई इत्यादि। इन्हीं सब चिन्ताओं से आज हमारे शरीर रोगग्रस्त हो रहे हैं।

2020 के दस्तक देने से पूर्व ही ‘कोरोना’ विश्वपटल पर धीरे-धीरे चुपके-चुपके पैर पसार रहा था। पहले चीन फिर यूरोपीय देश फिर समस्त विश्व का सिकंदर बना अमेरिका इसकी चपेट में आते जा रहे थे….. और फिर बारी आई अपने भारत की। अत्यन्त घातक यह ’कोरोना’ समस्त विश्व में कोहराम मचाकर लाखों की संख्या में मानव जाति को पीड़ित कर रहा है। यह स्थिति कहलाई जा रही है ’कोरोना-महामारी’। इस स्थिति पर नियंत्रण पाने के लिए अथवा उसके संक्रमण से सम्पूर्ण मानव-जाति को बचाने के लिए…….सभी देशों में धीरे-धीरे सम्पूर्ण बंद (lockdown) की स्थिति आ गई। देखते ही देखते देश-विदेश के समस्त बड़े-बड़े उद्योग, यातायात के साधन, लोक-व्यवहार, बाज़ार, उत्पादन, खरीद-बिक्री एक के बाद एक बंद होते चले गए। कोई इसे प्राकृतिक-आपदा कहने लगा तो कोई मानवीय त्रुटि। किसी का भी ध्यान प्रकृति के कायाकल्प की ओर नहीं जा रहा। सब ओर हाहाकार ही सुनाई पड़ता रहा। अगर हम ऐसा मान लें कि शायद प्रकृति हमारी व्यावहारिक ज़िन्दगी से थकने के कारण थोड़ा विराम लेना चाहती थी……तो शायद ’कोरोना-महामारी’ सहज लगने लगे।

वास्तव में प्रकृति केवल वही नहीं जो सम्पूर्ण ब्रह्माण्ड के चारों ओर आच्छादित है, जिसे हम ‘पर्यावरण’ के नाम से जानते हैं अपितु प्रकृति के दोनों रूप हमें जानने चाहिए – बाह्य प्रकृति और आन्तरिक प्रकृति। बाह्य प्रकृति में समुद्र-नदियाँ, पर्वत, वृक्ष-पौधे, वायु आते हैं। आन्तरिक प्रकृति में हमारे विचार आते हैं। दोनों प्रकृतियों को सहेज के रखना ही हमारा कर्तव्य है, तभी प्रकृति और हमारा आपसी संतुलन बना रहता है।

बाह्य प्रकृति –

प्रकृति के साथ सम्बन्ध की अनुभूति ही सिद्ध करती है, हमारा प्रकृति के प्रति स्वभाव। प्रकृति और मानव जीवन का सामञ्जस्य एवं संतुलन ही पर्यावरण का संरक्षण कहलाता है। इसका सबसे बड़ा उदाहरण अथर्ववेद (12.1.12) का मंत्र है-

माता भूमिः पुत्रोऽहं पृथिव्याः।

भूमि मेरी माता है और मैं भूमि का पुत्र (संतान) हूँ।

जब हम सम्पूर्ण पृथ्वी की ही कल्पना अपनी माँ के रूप में कर लेते हैं तो कभी भी पृथ्वी के अंगभूत उसके वृक्ष, नदियाँ, वायु, पर्वत आदि को प्रदूषित नहीं करते और उनके प्रति स्नेहमयी दृष्टि रखते हैं।

‘कोरोना-महामारी’ से पूर्व खानों की खुदाई; तेल, कोयले, लकड़ी जैसे ईंधनों की खपत, समुद्री जीव-जन्तुओं का जीवन, जंगलों की कटाई, दूषित नदियाँ, मांसाहार आदि प्रदूषण पर्यावरणविदों की गम्भीर चिन्ता के विषय थे। विश्व स्वास्थ्य संगठन जैसी संस्थाएँ प्रतिदिन प्रदूषण से होने वाली अनेक प्रकार की व्याधियों के रोकथाम एवं जागरूकता के लिए नए-नए चिकित्सीय दिशा-निर्देशों को निर्दिष्ट करता रहता था। 

अभिशाप बनकर आये इस ’कोरोना-काल’ में अर्थशास्त्री बाज़ार के उतार-चढ़ाव देखते रहे परन्तु चिरकाल से चोट खाई इस प्रकृति ने समस्त हानिकारक प्रदूषको में भारी गिरावट कर खुद को ही नया सा कर लिया।

नमामि गंगे’, ‘स्वच्छ वायु परियोजना’  एवं स्वच्छ भारत अभियान’  जैसी योजनाओं के चलने से भी जहाँ असर नहीं आ रहा था, वहीं इस ‘कोरोना-अभिशाप’ की गोद में छिपा था साफ आसमान, साफ नदियाँ, स्वच्छ वायु का वरदान (https://www.ndtv.com/news/view/ndtv/2216600/site=classic/?device=androidv2&showads=no)। कहने में अतिशयोक्ति न होगी कि ’कोरोना’ ने मानव को प्रकृति की नूतन छवि के दर्शन करा उनके परस्पर सम्बन्ध को और अधिक क़रीबी बनाया।

आन्तरिक प्रकृति –

व्यक्ति के सोच-विचार ही उसकी आन्तरिक प्रकृति की नींव है। मनुष्य के विचारों से ही उसका स्वभाव बनता है इसीलिए ‘कोरोना-काल’ में स्वयं को तनाव मुक्त करने के लिए तथा सद्विचार हेतु ‘ताली’ और ‘थाली’ की गूँज के साथ दियों की जगमगाहट दिखाई दी। वैदिक मंत्र ‘तन्मे मनः शिवसंकल्पमस्तु’ (वाजसनेयी संहिता 34) का सकारात्मक दृष्टिकोण भारत के प्रधानमंत्री जी ने कुछ इस प्रकार प्रकट किया-

शुभं करोति कल्याणमारोग्यं धनसंपदा।

शत्रुबुद्धिविनाशाय दीपज्योतिर्नमोऽस्तुते॥

यही दर्शाता है कि ‘कोरोना’ को संकट नहीं अपितु उस अंधकार के रूप में माना गया है जिसके बाद सवेरा निश्चित है- ‘तमसो मा ज्योतिर्गमय। मृत्योर्मा अमृतं गमय’ (बृहदारण्यक उपनिषद् 1.3.28)। वैदिक विचारधारा से ओत-प्रोत भारत आपद-काल में यही सकारात्मक संदेश समस्त विश्व तक पहुंचा रहा है।

संगठित समाज और संयुक्त-परिवार-व्यवस्था ही वसुधैव कुटुम्बकम् की नींव है। भारतीय सामाजिक व्यवस्था प्रारम्भ से ही इसकी सराहना करती है। वर्तमान ‘कोरोना-संक्रमण-काल’ के कारण सम्पूर्ण विश्व में चल रहे बंद (lockdown) ने समस्त विश्व को सामाजिक एकता एवं पारिवारिक सम्बन्धों में परस्पर सामंजस्य का पाठ पढ़ाया है। तनावपूर्ण वातावरण में परस्पर सौहार्द ही मानसिक बल प्रदान करता है, जिससे आत्मघाती अवसादों को नियंत्रित किया जा सकता है।

स्वयं को पहचानना अर्थात् अपनी क्षमताओं और कमज़ोरियों का ज्ञान परमावश्यक है। आज हम कहीं न कहीं आत्म-मूल्यांकन भूल चुके हैं। इस ‘कोरोना-संकट’ ने हम सभी को भागदौड़ से हटाकर ’स्वाध्याय’ के लिए प्रेरित किया है-

स्वाध्यायान्मा प्रमदः’ (तैत्तिरीय उपनिषद् 1.11.1)

सांसारिक क्रियाकलापों से परे आत्म-निहित साधना ही हमें योग और ध्यान की ओर ले जाती है- असंशयं महाबाहो मनो दुर्निग्रहं……वैराग्येण च गॄह्यते’ (गीता 6.35) | इस आपत्ति-काल ने ‘आत्मानुशासन’ भी सिखा दिया।

इस प्रकार ‘कोरोना’ ने बाह्य और आन्तरिक दोनों ही प्रकृतियों में नूतनता के दर्शन कराये हैं। ऐसा लगता है कि ‘कोरोना-काल’ के बाद विश्व में कई बदलाव दिखेंगे, यथा- पारिवारिक-सम्बन्धों में, पर्यावरण-संरक्षण के प्रति, आत्म-विश्लेषण में, तथा सकारात्मक ऊर्जा के रूप में।

हम जीवन के प्रति उदासीन हो रहे हैं पर

प्रकृति स्वयं को हमारे लिए पुनर्जीवित कर रही है……….

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

चोरनी कोरोना का उत्पाती शोर! Mischief of Madam Corona!

सुश्री अनुजा सिन्हा एवं प्रो. बलराम सिंह

कुछ दिनों से एक चोरनी ने सारी दुनिया में उत्पात मचा रखा है.. यूं तो चोरों का डर हमेशा ही रहा है.. कितने ही चोर आए और दुनिया में बवाल मचाया..

हालांकि इस चोरनी को लोग कमज़ोर समझते हैं.. आधी ही जान होती है और दूसरों के सहारे जीवन जीती है.. पर इस चोरनी की कुछ ख़ासियतें हैं..

पहली ख़ासियत यह है कि ये आज तक के सभी चोरों का सरताज बन बैठी है.. वो ऐसे कि इसके सर पर जन्म से ही ताज सुशोभित है..

दूसरी ख़ासियत ये है कि यह भेस बदलने में माहिर है, जिसको पहचान पाना बड़ा ही मुश्किल है.. इसीलिए यह हमारी नज़रों से छुपते-छुपाते अपना काम कर जाती है..

इसकी तीसरी विशेषता भी इसको बाकी सभी चोरों से अलग करती है, वो ये कि यह चोरनी बड़ी ही फुर्तीली है.. हम जब तक कुछ समझें, तब तक यह चोरी कर जाती है.. और यह उतनी ही तेज़ी से लगातार चोरियाँ करती जा रही है…

इसकी चौथी विशेषता ये है कि यह लोगों के घरों में घुसकर उनको अपना नौकर बना लेती है, उन्हीं से अपने बच्चे पैदा करती है, और फिर उनका ही सबकुछ अपने बच्चों को खिला-पिलाकर उन्हें भूखों मार डालती है.. बड़ी ही पीड़ादायक मौत ! .. ये लोगों की हवा तक छीन लेती है.. सांस भी नहीं लेने देती ये चोरनी ! …

इसकी पाँचवीं ख़ासियत है कि ये किसी के घर में छुपकर बैठ जाती है, चोरी भी नहीं करती, बस कुछ बच्चे पैदा कर लेती है.. और फिर उसी व्यक्ति के ज़रिये उसके दोस्तों और रिश्तेदारों के यहाँ अपने बच्चों को घुसाकर कईयों को चुरा लेती है..

बड़ी नन्ही-सी है, भोली भी.. इसीलिए लोग परख नहीं पाते.. दूरबीन से भी नहीं दिखती.. लेकिन ये देखनी मा बरहिया आवै पांचों पीर वाली चोरनी है..

यह चोरनी बहुत ख़तरनाक है और पूरी दुनिया में इसके खौफ़ ने लोगों की रातों की नींद दुश्वार कर दी है.. इस चोरनी को पकड़ने और खत्म करने की कोशिश सारी दुनिया में की जा रही है, लेकिन इसको बांधने या मारने की कोई तरकीब अभी तक निकाली नहीं जा सकी है.. और यदि एक-दो चोरनियों को मार भी दिया तो और पैदा हो जाएंगी.. जी हाँ, सही पढ़ा आपने .. रक्तबीज असुर का नाम तो आपने सुना ही होगा, यदि एक रक्तबीज मरता था, तो वैसे हजारों रक्तबीज पैदा हो जाते थे .. ठीक वैसे ही यह चोरनी भी लाखों की संख्या में उत्पन्न हो जाती है.. फिर जो भी इसे मारने या रोकने के चक्कर में इसके पास जाता है, उसी पर सवार हो जाती है, और बच्चे पैदा करने के लिए उसे अपना दास बना लेती है…

अब तक तो शायद आप इस चोरनी का नाम समझ गए होंगे, जी हाँ आप ठीक समझे.. इस शातिर चोरनी का नाम है ‘राजकुमारी कोरोना‘….. इसने हमारा जीना मुश्किल कर दिया है.. तो क्या इसको काबू में करने के लिए कुछ नहीं किया जा सकता ?.. क्या इसका खात्मा कभी हो भी सकेगा ?..

यह बिलकुल संभव है और इसको वश में किया जा सकता है.. यदि कहीं समस्या है तो उसका समाधान भी प्रकृति ने, सृष्टि ने प्रदान किया है.. जब रक्तबीज जैसे असुर का अंत हो गया, तब ये कोरोना जैसी चोरनी की क्या बिसात ?.. वैसे है तो ये चांडालिनी, क्योंकि ये लोगों के डीएनए में घुस जाती है, और वहीं से अपना हुक्म चलाती है.. पूरी दुनिया में इसको पकड़कर ख़त्म करने की कवायद चल रही है, पर तब तक क्या यह चोरनी ऐसे ही चोरी करती रहेगी ?.. ये तो सीधे जान ही चुरा लेती है..

जैसाकि हमने कहा कि प्रकृति में हर समस्या का समाधान मौजूद है.. वह है हमारा वफ़ादार कुत्ता, जो ऐसे चोरों से बाखूबी निपट सकता है और इसके रहते किसी कोरोना चोरनी की क्या मजाल कि चोरी कर पाये .. यह पालतू स्वामिभक्त कुत्ता हममें से हर एक के पास है, जो ऐसे चोरों को चोरी करने का कोई अवसर नहीं देगा और उन्हें सबक भी सिखा सकता है.. ये धर्मराज युधिष्ठिर के कुत्ते की तरह सदा ही हमारा साथ देता है..

इसका नाम है इंटरफेरौन (Interferon) .. यह दिन-रात चौकन्ना रहकर हमारी सुरक्षा करता है.. और हमारे शरीर-रूपी घर को ऐसे भयंकर चोरों, जैसे सार्स, HIV, फ्लू से बचाता रहता है.. इंटरफेरौन न सिर्फ हमारी रक्षा करता है, बल्कि हमारे सुरक्षा घेरे को और भी ज़्यादा मज़बूत बनाता है.. लेकिन इसके लिए हमें हमारे इस स्वामिभक्त कुत्ते को भी और शक्तिशाली बनाने की आवश्यकता होती है.. इसके लिए शुद्ध शाकाहारी भोजन के साथ ही स्वस्थ जीवन-शैली अपनाने और आयुर्वेद को अपने जीवन का आधार बनाना चाहिए ..

इस वफ़ादार कुत्ते को शक्तिशाली बनाने और सतर्क रखने में मसालों का बड़ा हाथ होता है.. इसके लिए काली मिर्च, दालचीनी, अदरक, तुलसी की पत्ती, कच्ची हल्दी, इलायची, लौंग, मुलेठी, गिलोय का महत्वपूर्ण योगदान है.. इन्हीं से इसे तंदुरुस्त रखिए..

फिर तो कोई कोरोना हो या कोई भी चोर, सबको रोना पड़ेगा…

आइये, हम अपने अंदर के इंटरफेरौन कुत्ते को अपनी शक्ति के रूप में पालें, और कोरोना को कूड़े में डालें ..

सुश्री अनुजा सिन्हा एवं प्रो. बलराम सिंह*, Institute of Advanced Sciences, Dartmouth, MA, USA (*Fellow, Jawaharlal Nehru Institute of Advanced Study, JNU, New Delhi, India)

A Spiritual Perspective on Menses

– Dr. Athavale & Dr. Nandini Samant

Introduction

Menstruation is basically a physiological phenomenon unique to women. In many parts of the world, menstruation is still related to a number of myths and taboos. For example, it is believed in Afghanistan that showering during menses causes infertility. According to a cultural belief held by some sushi chefs in Japan, women cannot be sushi chefs because of menstrual cycles. They believe that menstruation causes an ‘imbalance in taste’ and therefore sushi cannot possibly be properly prepared by a woman. Menses is thought of as a disease in Iran. Traditional beliefs in Bolivia misinform young women and girls that the disposal of their menstrual pads with other garbage could lead to sickness or cancer, according to UNICEF. Such myths and taboos about menstruation present in many societies adversely impact on women’s emotional state, mentality and lifestyle.

Vedas have also advised women with menses to refrain from entering holy places, cooking, etc. However, this advice is from a spiritual perspective alone and needs to be understood in that spirit. Any distortions in the implementation of the spiritual science are man-made and need to be recognized as such. However, due to a lack of understanding of the underlying spiritual science the advice of the scriptures is vastly misunderstood and hence frowned upon by society in the present times.

This resistance happens in the case of other sciences too. For example, modern medical science advises people suffering from a contagious disease like flu (Influenza), to rest and to keep to their room to prevent infecting other family members. They are asked to cover their nose with a tissue while sneezing for the same reason. When the disease spreads rampantly in society to an epidemic level, such as the Spanish flu pandemic of 1918 and Swine flu pandemic of 2009, infected people are forced to remain in isolation, away from society. All this is advised in the interests of the individual, family and society at large. It is not discriminatory to the person suffering from flu. We understand this because we are well aware of the science behind the restrictions. However, if an uneducated person from a tribal area traveling to a city suffered from flu and was advised to keep away from others, he could well feel ostracized. What would we think if he refused to believe the science and demanded to be shown the influenza virus! We understand that it would be in his best interests to believe those learned in that area, namely, the doctors. Similarly, Vedas are the authority in Spirituality. In this article we have explained the spiritual science underlying what the Sanatan Dharma says in the Vedas about menses and corroborated by research using modern scientific equipment. This is solely from the perspective of creating awareness in society about the spiritual aspects of menses.

Here, we will understand the basic principles of Sanatan Dharma and What happens at the subtle level during menstruation ?

Later (in upcoming article ) we will discuss the following topics –

A. Why is menarche celebrated ?

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

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

D. Understand the underlying spiritual science and benefit from the advice of scriptures

Basic principles of Sanatan Dharma

To understand how Sanatan Dharma looks upon menstruation, let us get acquainted with some of its basic principles relevant to our topic.

A. Sanatan Dharma looks upon life as a continuum of births till the jīva (Embodied Soul) attains Mokṣa (Final Liberation or God-realisation). All efforts during one’s lifetime are looked upon from the perspective of ultimately moving towards Mokṣa.

B. Spiritual purity (Sattva subtle component) is looked upon as the foundation of any success or achievement. Subtle is that which is beyond the perception of the five senses, mind and intellect. Bhagawan Shrikrushna speaks of the 3 subtle basic components of the universe, namely Sattva, Raja and Tama

सत्त्वं रजस्तम इति गुणा: प्रकृतिसम्भवा: |

निबध्नन्ति महाबाहो देहे देहिनमव्ययम् ||

(Śrimad Bhagawadgīta Chapter 14, Verse 5)

Sattva is the component that represents spiritual purity, equanimity and knowledge. Raja represents action, excitement and passion, while Tama represents ignorance and inertia. Each person is made up of a proportion of these three subtle components. Depending on which subtle component is predominant in a person, he or she would be either Sattva-predominant (Sāttvik), Rājasik or Tāmasik. His or her value system, attitude and behaviour will be aligned accordingly. That is why, Sanatan Dharma advises spiritualisation of all aspects of life. Spiritualisation means making every aspect of our life such as our home and premises, bath, dress, diet, jewellery, music, dance, office work sāttvik and enriched with Divine consciousness (Chaitanya). This way our day to day efforts in life lead us to eternal bliss (God-realisation).

What happens at the subtle level during menstruation ?

According to Scriptures

The Scriptures refer to a menstruating woman as ‘Rajaswala’. This is because during menses the Raja subtle component in her is increased. The increased Raja is in anticipation of conception to nourish the baby. When fertilization of ovum and consequently conception does not take place, the excess of Raja is excreted from the body in the form of menstruation.

According to Ayurveda

As per Ayurveda, during menses the Apāna Vāyu is activated in the woman. ‘Prāṇa’ is the subtle vital energy which drives the various actions at the level of the various koṣas. There are 5 Prāṇas, each with a specific action. Activation of the Apāna Vāyu causes movement in the downward direction to facilitate the excretion of uterine tissue and also body toxins (Aām). The high Raja subtle component in the woman during menses causes an imbalance of the 5 Prāṇas.

Subtle picture of a woman during menses

The true measure and analysis of what happens in the subtle dimension can only be through the medium of the sixth sense. At the Maharshi Adhyatma Vishwavidyalay (Maharshi Spiritual University), we have seekers in our spiritual research team who can actually perceive subtle vibrations emitted by an object or individual. After studying these vibrations they sketch them on paper. We call these sketches ‘Subtle pictures’. They serve as spiritual x-rays and provide clarity about the true nature of the object or individual. The readings are then confirmed or corrected by H.H. (Dr.) Athavale to get the accurate values. The following subtle picture of a woman during menses gives us an idea of what happens during menstruation in the subtle dimension.

The above subtle picture shows how there is emission of Raja-Tama subtle vibrations from a woman during menses. As a result the environment gets charged with the distressing Raja-Tama vibrations.

Universal Aura Scanner study of a woman during menses

The Universal Aura Scanner (UAS) is a scientific instrument that has been invented by Dr. Mannem Murthy, a former nuclear scientist from India. We have used this instrument extensively since 2014 and have recorded more than 10,000 readings in various experiments. It is our experience that it gives accurate readings. We have presented scientific papers based on these studies since October, 2016 in 15 National and 48 International Scientific Conferences. For more details about experiments done using UAS please refer to http://www.ssrf.org/. For more information on the instrument and its usage, please refer to http://www.vedicauraenergy.com/universal-scanner/

Please note that an average object or person can have negative energy, but it is not necessary that the positive energy be present. The negative energy readings are of 2 types and are denoted by ‘IR’ (Infrared) and ‘UV’ (Ultraviolet). IR denotes a lesser form of negative vibrations, while UV denotes a more intense form of negative vibrations. The total measured aura (TMA) is a measure of the object’s or person’s negative energy, positive energy in addition to other miscellaneous components. The TMA of an average object or person is 1 meter. When the TMA of a negativity emitting person or object (which does not have any positive energy) is high, this high TMA is a reflection of its high negativity.

We used the UAS to measure the positive and negative subtle energies and the total measured aura around a woman during menses, after chanting for 15 minutes after this reading and after her 5th and 7th day head bath. This pilot study was conducted on 1 subject only.

From the above table it is apparent that during menses high proportion of both types of negative energy with complete absence of positive energy was found in this subject.

Negativity eliminating influence of chanting

We can also see that after 15 minutes of chanting ‘ॐ नमो भगवते वासुदेवाय।’ both the types of subtle negative energies in the subject were completely wiped off. Besides, positive energy was also found in her. This shows that if a woman, though high in Raja during menses, does chanting as much as possible along with her regular activities, the negative influence of menses at the spiritual level can be reduced.

The table also shows that on the 5th day of menstruation, after the subject had taken the head bath as prescribed by Scriptures, her IR negative energy reduced by nearly 40 percent, while the more intense UV negative energy disappeared entirely and positive energy was found in her. This subtle IR negative energy further reduces or disappears in the following days with an increase in positive energy as is apparent from the last column in the table.

(….to be continued)

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

करुणामयी कोरोना

– प्रोफ़ेसर बलराम सिंह

है तेरी करुणा कोरोना,   

याद मुद्दत आ गई। 

याद आयी अब वो शिरकत,     

आ नहीं, वो छा गई॥

करने का आदाब झुककर,     

बन अकल की ताज़गी। 

हाथ जोड़ प्रणाम हो या,     

हो सलाम की बंदगी॥

कर नमस्ते जोड़ कर को,   

दसेंद्रिय करबद्ध कर। 

पंचभूत शरीर को,   

तुझसे कोरोना जोड़कर॥

बुर्के की क़ीमत जगी अब,     

कोरोना की आड़ में। 

पर्दा घूँघट नए फ़ैशन,     

कोरोना तेरी बाढ़ में॥

आ तुझे इंसान की,     

फ़ितरत दिखाना है मुझे। 

किस तरह इस जन्तु भक्षी,     

को बचाना है तुझे॥

ब्रह्म की सृष्टी के,     

पाठों को पढ़ाना है तुझे। 

है तेरी करुणा कोरोना,     

जग जगाना है मुझे॥

आदि सृष्टी का है तू,     

मानव है उसका अंत अभी।

तुझसे है ये सीखना,     

कैसे रहें मिलकर सभी॥

बीते अरबों बरस से,     

सर्वत्र तू विद्यमान है।

क्या-क्या सीखा पथिक बन?       

उत्सुक हमारे कान हैं॥

ना कोई तेरी झोपड़ी,

ना आलीशान मकान है।

कैसे तू विकसित हुआ?     

उत्सुक हमारे कान हैं ॥

क्या किसी पद पर चढ़ा तू,     

या कला तेरी शान है?

किस तरह तू सतत हुआ?

उत्सुक हमारे कान हैं॥

है सुना तू है बदलता,     

बस यही तेरी जान है। 

सीखें तुम्हारी ये कला,     

उत्सुक हमारे कान हैं॥

पर सुन, कहीं मुल्ला मौलवी,     

पादरी पंडित मिलें। 

उनको पहले तू सिखाना,

होंगी कम मेरी मुश्किलें॥

फिर तु करुणा कर कोरोना,

मिलना शासक वर्ग से। 

इनकी आदत बाँटने की, 

तू जोड़ उन्हें विसर्ग से॥

कुछ और भी हैं बुद्धिशील, 

कहते स्वयं महान हैं। 

कैसे प्रवेश तू कर वहाँ? 

उत्सुक हमारे कान हैं॥

कहते तु छोटों से भी छोटा,     

निरीह नधम किटानु है। 

फिर भी इतनी ज्ञान शक्ति,     

उत्सुक हमारे कान हैं॥

(From left – Prof. Singh with his colleagues in his lab )

हम भी शायद सीख लें,     

कितने तेरे समाधान हैं।

हो तेरी करुणा कोरोना ,     

उत्सुक हमारे कान हैं।

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

श्रीमद्भगवद्गीता और वर्तमान

– Mr.Vikram Bhatia

श्रीकृष्ण द्वारा कही श्रीमद्भगवद्गीता पर हर काल में बहुत बार लिखा गया और बोला गया है, फिर भी जब भी मैं इसे पढ़ता या सुनता हूँ तो मुझे हमेशा कुछ नया समझ में आता है।

गीता की शुरुआत युद्ध की भूमि में अर्जुन के युद्ध नहीं लड़ने के कारण हुई। श्रीकृष्ण द्वारा अर्जुन को समझाने के लिए ही गीता कही गयी थी| युद्ध को धर्मयुक्त मानने से लेकर उसकी सीमा का वर्णन करते हुए श्रीकृष्ण ने कर्म, कर्मफल, सन्यास व अन्य विषयों पर भी चर्चा की। कई लोग भ्रमवश गीता को या यूं कहें की श्रीकृष्ण को ही युद्ध का कारण मानते हैं, किन्तु गीता केवल सही और गलत की बात करती है, हिंसा या अहिंसा की नहीं। जैसे कोई देश जो आतंकवाद से पीड़ित है उसके लिए युद्ध करना या युद्ध के लिए तैयार रहना एकदम सही है और जो आतंकवाद के पोषक देश हैं उनके लिए गलत।

गीता एक आम इंसान की रोज़मर्रा की ज़िन्दगी को भी दिशा देती है। पहले की तरह आज जीने के तरीके पूर्णरूप से बदल चुकें है किन्तु समस्या जो पांच हज़ार वर्ष पहले थी जब गीता कही गयी थी आज भी वही है जैसे अवसाद (डिप्रेशन), भय (फियर), कुंठा (फ़्रस्ट्रेशन), आत्मविश्वास की कमी (लैक ऑफ़ कॉन्फिडेंस) यह सारी भावनात्मक समस्याएँ जैसे की तैसे हैं।

आज सारे विश्व में भावनाओं का आवेश है हर कोई भावनात्मक दृष्टिकोण से ही सही-गलत का निर्णय कर रहा है और गीता इसके उलट बुद्धि के प्रयोग पर ही बल देती है। इसी कारण यह पूर्णरूप से मनोवैज्ञानिक (साइकोलॉजी) है।

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन |
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ||

(श्रीमद्भगवद्गीता २.४७)

यह श्रीमद्भगवद्गीता का सबसे महत्वपूर्ण श्लोक है। इसका भावार्थ यही है की संसार में हर एक घटना बहुत सारे कारणों पर निर्भर होती हैं, यह कारण कुछ एक तो स्वयं द्वारा  निर्मित होते है लेकिन अधिकतर  प्रकृति, देश अथवा विश्व के वातावरण और जनमानस के द्वारा निर्मित होते हैं, उन कारणों की पूर्णरूप से गणना करना असम्भव है किन्तु भावनावश हम अपने कर्म के निश्चित फल की कामना करते है (जो शायद ही कभी पूर्ण होती हो) और यहीं से समस्या शुरू होती है जिससे जीवन में चिन्ता, तनाव, कुंठा या अवसाद उत्पन्न होते हैं। जब कारण असंख्य और अनिश्चित हैं तो फल (जो भविष्य में है) निश्चित नहीं हो सकता इसलिए उसका विचार करना केवल अपनी ऊर्जा नष्ट करना है और कुछ नहीं। इस श्लोक में श्रीकृष्ण कहते हैं की कर्म पर तेरा अधिकार है उसके फल पर नहीं इसलिए भविष्य की कल्पनाओं में न जीयें केवल वर्तमान में जीने के बारे में विचार करें। इसका सबसे बड़ा लाभ यह है की जो वस्तु या सम्बन्ध वर्तमान में है उसके प्रति हम कृतज्ञ हो जाते हैं और उसके उपभोग से आनन्द प्राप्त करते हैं।

जीवन में धैर्य रखना वर्तमान में जीने का एक अनुपम उदाहरण है या यूँ कहें की वर्तमान में जीने से धैर्य रखने में बल मिलता है। जब आप वर्तमान में जीना सीख जाते हैं या केवल वर्तमान में जीने का हृदय से प्रयत्न करते हैं, तो आप पातें है की संसार में फैल रहे झूठे प्रलोभन और आश्वासन से आप मुक्त हो गए हैं और स्वयं का जीवन केवल स्वयं की जवाबदारी पर जीने लग जाते हैं, जिससे बिना किसी कारण ना तो किसी से प्रभावित होते हैं और ना तो कोई सहारा खोजते हैं। इन सबका लाभ यह होगा की आपका स्वयं पर विश्वास गहरा होता जाएगा।  

वर्तमान में जीना एक कला है और इस कला को पाने के लिए अभ्यास बहुत जरुरी है। प्रतिदिन निरंतर वर्तमान में जीने का चिंतन और जो वस्तु आप के पास है या जो भी वर्तमान में परिस्थिति है उसका सर्वोत्तम उपयोग करके ही आप यह कला में निपुण हो सकते हैं और अपनी मानसिकता पर विजय पाकर सकारात्मक दृष्टिकोण रख सकते हैं।

यही कारण है की सम्पूर्ण गीता के सात सौ श्लोकों में से केवल एक श्लोक में ही मनोविज्ञान की इतनी गहरी बात श्रीकृष्ण ने कही है, जो इसे मनोविज्ञान की एक महानतम रचना बनाता है। गीता एक धर्म की पुस्तक नहीं है (यहाँ धर्म अर्थात रिलिजन या पंथ से है) बल्कि सम्पूर्ण मानव-जाति के लिए रची गयी है। जिस समय पर श्रीकृष्ण ने गीता कही थी उस समय आज की तरह मानव-जाति रिलिजन या पंथ में बटीं हुई नहीं थी बल्कि सम्पूर्ण मानव-जाति के सामाजिक व्यवहार को वैदिक दृष्टि से उपयुक्त या अनुपयुक्त ठहराया जाता था।

संसार में पहले ही सब लिखा और कहा जा चुका है लाभ तो केवल उस ज्ञान का अनुसरण कर उसके मार्ग पर चलने से होगा। अत: वैदिक मीमांसा को जानने और मानने वालों का यह कर्त्तव्य है की संसार में फैले मनोविज्ञान-विषयक इस अंधकार को दूर करने के लिए श्रीमद्भगवद्गीता के ज्ञान को जन-जन तक पहुंचायें।

Mr.Vikram Bhatia, Entrepreneur, Indore

How the Indian festivals are a way of expressing love!

Dr. Nandini Samant

Come February and excitement in young boys and girls in schools and colleges starts! Innumerable flowers, chocolates, gifts and vows are exchanged on Valentine’s Day, which is on the 14th of February each year. With growth in technology and exposure to social media and the western world, the celebration of Valentine’s Day in India has spread tremendously in the past two decades.

However, is this good for our country, our Bhāratvarsha, which has such a rich and sāttvik culture? Today, the youth are unaware of the birth and death anniversaries of our great Indian patriots, freedom fighters and martyrs such as Vasudev Balwant Phadke, Chhatrapati Shivaji Maharaj, Veer Savarkar and Chandrashekhar Azad, which too are in the month of February. Due to lack of education on Dharma (known as Dharmaśikṣaṇ), the youth are sometimes even ignorant about who these personalities are!

In this article, we present in short the greatness of Indian festivals and why they are superior culturally and spiritually over other non-Indian festivals and events.

Background of Valentine’s Day

So, let us understand why Valentine’s Day is celebrated in the first place. Valentine was a Catholic priest in Rome. When the Roman king passed an order banning youth from marrying during the war period since he needed their help on the battlefield, Valentine was secretly getting young men and women married. Consequently, he was imprisoned by the king for defying his order. In prison, although being a priest and a celibate, Valentine fell in love with the jailor’s daughter and even wrote love letters to her, thus betraying his religion and commitment to the church. Can one, who is not in control of his own emotions, influence society for its upliftment? How can such a person be a role model for the youth? And, why is his death anniversary being celebrated by Indians as Valentine’s Day?

Indian festivals are meant to celebrate love!

Today, if the youth are asked why they celebrate Valentine’s Day, they say ‘It is a celebration of love!’ However, is love limited and as Indians, is there a dearth of occasions to express our love? In India, every relationship is considered pure, and we have festivals to celebrate love emanating from each relationship in its purest form. For example, we have Bhaubeej and Rakshābandhan to express love between a sister and brother, Gurūpournimā to express gratitude and love unto the Guru, Gowardhan-puja to express love for cows, Nariyal Pournimā to express love for the sea, Padwa (Diwali) to express love for the spouse, Gangour and Karvāchauth to express love for the husband and so many other occasions. The list is endless. Then why do we need Valentine’s Day to express our love?

How is love viewed by Dharma?

Dharma allows man to fulfil four pursuits of life called ‘Purūṣārthas’ – Dharma (Righteousness), Artha (Wealth), Kāma (Desire) and Mokṣa (Final Liberation). Even our wise Sages, who have handed over a treasure of invaluable knowledge to us in the form of Holy texts such as the Vedas, Purānas, Upanishads, Rāmāyaṇa, etc., were allowed to fullfil these four pursuits following the Code of Righteous conduct (known as Āchārdharma). Celibacy was never mandatory for them.

Dharma classifies love into two types

1. Emotional love (known as Prem) : In this, the relationship is governed by emotions and expectations; for example, husband-wife, father-son, etc.

2. Spiritual love (known as Priti) : This is unconditional love, without any expectations, where the relationship is governed by spiritual emotion (known as bhāv) ; for example, Guru-disciple, God-devotee.

In fact, we can emphatically say that no religion in the world is as expansive as our Dharma which says – ‘The whole world is mine’ and Vasudaiva kutumbakam’.

(Source of Image : Speakingtree.in)

In our country, selfless love is the basis of all relationships. Hence, there is no insecurity and thus no need to especially express it in the words such as ‘I love you’ as is done in the west, where relationships are unstable. This is why, they need days and festivals such as ‘Mother’s Day’, ‘Friendship Day’, ‘Valentine’s Day’, etc. to express their love.

Dharma also teaches us to love everything from living to non-living creation. For example, ‘Vasant Panchami’ is celebrated in this period to welcome the king of seasons ‘Vasant’ (Spring), when Nature is blossoming and the environment is charged with positivity. In this period, one benefits spiritually. In his epic poems ‘Ritusamhara’ and ‘Kumarasambhava’, Saint Kālidās has described the beauty and love that blossoms during Vasant. A well-known translator of Sanskrit classics, Mr. A. N. D. Haksar has translated works of Kālidās and described ‘Spring’ as –

In the woodland, everywhere,

the flame of the forest trees have shed

all their leaves, their branches bent

with flowers bright as blazing fire,

and the earth gleams in the spring,

like a new bride in red attire.

(Source of Image : Twenty20.com)

Hence, instead of celebrating a spiritually beneficial day like this by worshipping Deity Saraswati and Deity Lakshmi, it is a pity that our youth want to celebrate Valentine’s Day, where we forget our natural bond with nature and family, and instead want to follow the western culture. Is this not a kind of ‘Love Jihad’?

Harmful effects of Valentine’s Day

Valentine’s Day has no spiritual benefits. In fact, harmful effects such as financial loss due to unnecessary expenditure on expensive gifts and chocolates, degradation of moral values of the youth in succumbing to immoral behaviour such as premarital sex, extramarital sex, abortion, etc., creation of incorrect impressions in their minds (such as ‘physical love’ is true love).

What can we do to tackle this growing menace of Valentine’s Day?

The answer is – provide Dharmaśikṣaṇ. Children should be provided Dharmaśikṣaṇ, first at home and then in schools and colleges. Children need to be taught about the rich cultural heritage of India, its patriotic heroes, Saints and Sages, and a sense of pride for our traditions and country needs to be inculcated in them.

If by following Dharma we can lead a blissful life, enjoying material as well as spiritual benefits, then why follow practices of other cultures? Why ape the west? Why not follow the example of Śri Rāma who was faithful to His only wife Sītā, even when there was a practice of the king at that time having several queens?

Āchārdharma means the spiritualisation of every aspect of our day-to-day life; it includes expressing spiritual love unto our parents and family members by respecting, caring and nurturing them and our Sages and Gurus by practising and propagating their views.

मातृदेवोभव।पितृदेवोभव।आचार्यदेवोभव।अतिथिदेवोभव॥

Taittriya Upanishad (1.11.2) say – ‘Mātru devo bhava, Pitru devo bhava, Achārya devo bhava, Atithi devo bhava’ (Meaning – The mother, father, Guru and guests are forms of God). Doesn’t this give love a different meaning which is very pure and unconditional? When this be true, why do we need days such as Valentine’s Day to express our love?

Contemplate seriously, and spread the perspective presented in this article.

Dr. Nandini Samant, Consulting Psychiatrist, Maharshi University of Spirituality, Goa

Subtle Effects of Music

– Dr. Jayant Balaji Athavale & Mr. Sean Clarke

Music can affect us at the physical, psychological and the spiritual levels. Physical and psychological impacts of music such as changing our heart rate or our mood are more well known, but the spiritual impacts are not known to the majority of people. The reason for this spiritual impact is because everything consists of the three subtle basic components of Sattva, Rajas and Tamas.

Music too is made up of Sattva, Rajas and Tamas. Some types of music and dance are more Sāttvika and some are more Rājasika and Tāmasika. One’s choices in music and dance can increase Sattva or Raja–Tama in one’s life and in the environment thereby affecting one’s spiritual progress. It follows that if one listens to music that is higher in one of the components, it is likely to increase that component in us. Using a Universal Thermo Scanner (UTS), the Maharshi University of Spirituality conducted an experiment to find out how different types of music affect one’s consciousness.

1. Setup of the experiment

1.1 About the Universal Thermo Scanner

This instrument is used to measure the energy and the aura around any object (living or non-living). It has been developed by Dr. Mannem Murthy, a former nuclear scientist from Hyderabad, India in the year 2003. It can measure distressing vibrations along with positive vibrations emitted from an object. It is also able to measure the extent of the aura of the object into the surrounding area. When taking a measurement, the 2 arms of the scanner open out and the reading is taken based on how much the arms opened out in degrees. Only when the arms open out to 180° can the aura in relation to that aspect be measured.

Universal Thermo Scanner
For more information refer to: http://www.vedicauraenergy.com/universal-scanner/

1.2 Methodology

Four clips of music were selected for the experiment

1. A music track by a popular heavy metal band

2. A compilation of sounds by Marconi Union called Weightless

3. Indian classical music performed by Pandit Bhimsen Joshi

4. Holy songs sung by a Saint of the highest level – His Holiness Bhaktaraj Maharaj

Please refer to the following link to listen to the clips – https://www.spiritual.university/spiritual-research/experiments/subtle-effects-of-music-using-universal-thermo-scanner/

1.3 Steps in the experiment

  • One individual from the Maharshi University of Spirituality took part in the experiment.
  • A baseline reading was taken of the subject using the UT scanner before the experiment.
  • The subject listened to the first clip for 5 minutes and thereafter a reading was taken of him with the UT scanner.
  • Then the subject was left alone for 20 minutes before listening to the next track. This was so that the subject’s aura would return to the original baseline reading before commencing listening to the next track.
  • Similarly, the subject listened to the second, third and fourth clips for 5 minutes each with a 20-minute break in between listening to each clip. A reading was taken of the subject using the UT scanner before (baseline reading) and right after (impact) listening to each clip.

2. Observations

The UTS instrument allows one to measure four types of energies emitted by a subject: infrared, ultra-violet, positive and total measured aura. Infrared and ultra-violet readings are considered as reading of a negative nature by the scanner. Also, only if both the arms of the scanner open out to a full 180 degrees can the distance of the aura of that aspect be measured. If the arms of the scanner open to less than 180 degrees, then it means that there is no aura in relation to that aspect.

Observations of the subtle effects of listening to each type of music are listed below –

3. Analysis and Conclusions

Based on the observations, listening to heavy metal had a spiritually harmful effect. Incidentally, in a separate study, lab rats who listened to a music track from the same band showed impaired learning ability and they turned aggressive and cannibalistic (Wertz, 1998) as compared to a control group.

The impact of listening to the clip of relaxing music was spiritually neutral. Interestingly, scientists have recently stated that this clip is the most relaxing piece of music ever (Forbes, 2016), so relaxation does not necessarily equate to spiritual benefit.

The artist singing the clip of Indian classical music is Pandit Bhimsen Joshi, who is one of the most celebrated artists in Indian classical music. Listening to this music did have a spiritually positive effect on the subject. More research needs to be done to determine if this positive effect was due to the extensive training of the artist, due to the genre of the music, vocals, instruments or a combination of these factors.

The subject benefited the most spiritually by listening to the song sung by a Saint. The benefit was far greater than that from listening to the clip of Indian classical music. This was despite the fact that the Saint had not received any formal training. Generally, an artist with more training is held in higher esteem, but this experiment indicates that conventional musical training may not be the main factor in determining the spiritual positivity of the music sung.

4. Spiritual science underlying the effect of each of the music clip on the subject

4A. An orchestra lacking in the Sattva subtle component produces music that is spiritually harmful :

If the various aspects of a musical composition such as its objective, music composer, the composition, instruments used, presentation, etc are lacking in spiritual purity, then the music created becomes spiritually harmful. This is the reason why ‘Heavy metal’ music was found to be spiritually harmful.

4B. Due to its foundation of Spirituality, Indian classical music is spiritually beneficial, whereas due to lack of a foundation of Spirituality, even the world’s most relaxing music is not spiritually beneficial :

Music is a medium of God-realisation. Indian classical music has a strong foundation of Spirituality. That is why, it has the capacity to create spiritually pure vibrations. The higher the spiritual level of the composer, the higher the proportion of spiritually pure vibrations emitting from his music. Such music is spiritually beneficial to the audience. (Mrs.) Anjali Gadgil (Sangeet Visharad)

4C. Reasons why devotional song (Bhajan) sung by His Holiness Bhaktaraj Maharaj is spiritually beneficial:

4C 1. Blessings of His Guru : His Holiness Bhaktaraj Maharaj wrote and sang bhajans as His spiritual practice (Sadhana) as per the instructions of His Guru. That is why, His compositions have the blessing of His Guru.

4C 2. High spiritual level of the singer : There is Divine consciousness (Chaitanya) in the speech of a person with high spiritual level.

4C 3. Lack of ego : His Holiness Bhaktaraj Maharaj always said that ‘His Guru got the bhajans written and sung by him’. Thus, He did not have any ego about His poetry and singing. That is why, His bhajans are enriched with Chaitanya.

4C 4. The topic of the bhajan being spiritually pure : All the bhajans by His Holiness Bhaktaraj Maharaj are on various aspects of spiritual practice and spiritual experiences in a seeker’s journey. Thus, the topic of the bhajan is spiritually pure (Sāttvika).

4C 5. Origin of the word and sound being one and the same : The poet writes the song. Then the music composer composes suitable music or the poet strings words as per the given music. For poetry and music to emerge together is very rare indeed. However, in the case of bhajans by His Holiness Bhaktaraj Maharaj, the words and the music have always emerged from the same divine source. That it why, there is lot of Chaitanya in the bhajans.

– Dr. Jayant Balaji Athavale, Founder, Maharshi Adhyatma Vishwavidyalaya, & Mr. Sean Clarke, Spiritual Research Team Member, Maharshi Adhyatma Vishwavidyalaya, Goa

Challenges of Overcoming Religions to Advance India’s Traditions for the Global Welfare

-Prof. Bal Ram Singh

अपि स्वर्णमयी लङ्का न मे लक्ष्मण रोचते |

जननी जन्मभूमिश्च स्वर्गादपि गरीयसी ||

Api Swarnamayī Lankā na me Lakshmaṇa rochate
Jananī Janmabhumiścha Swargādapi Garīyasī 

These words are believed to have been uttered by Śri Rām towards end of his exile, after he had killed Rāvaṇa, and when he was told that Rāvaṇa’s brother, Vibhīṣaṇa, offered Rāma to enter the Lankā of golden structures and buildings and rule from there.

Not that he could not have said the same while in Ayodhyā, his utterance in Lankā, away from home assumes significance as he had in effect had become a non-resident Indian (NRI) who in modern times are away from the place of their birth, away from parents and families, and away from their culture.”

Much to be learned from following all faiths

In modern times, religion has become an instrument of utility, available to people of different interests and agenda to appropriate and exploit. Far from its actual meaning and intent, human beings are being denigrated, subjugated, and manipulated all in the name of religion. Religion originates from Re + legion, meaning re-association with the Supreme or God. That meaning establishes a spiritual journey as the purpose of religion. However, most religions, especially organized religions are nothing more than management of people. No wonder politicians and other power structures have been taxing religions to their purpose for the past two thousand years. After crusade, inquisition, and forced conversion by marching armies, proselytization through inducement, bluff, and exploitation of circumstances such as tsunami has come to the fore in recent years, especially in the Third World. During my recent trip to my village in Uttar Pradesh in India, I learned of conversion of eight Harijan families in a nearby village after orchestrated diagnosis and cure of ‘cancer’ with the prayer of Ishu (Jesus). This incident reminded me of my own encounter with an evangelist in my university who used to deliver goods from receivables. Francis was always hanging around with international graduate students trying to give them a Bible or entice them to a Church visit. One day I walked into the laboratory even as Francis was talking to students. As I entered the lab, a student told Francis jokingly “why don’t you convert Dr. Singh and we will all follow?” “So, Dr. Singh, what do you think of Jesus Christ?” asked Francis turning towards me. “Jesus Christ was a great man, I am his ardent follower,” I replied. “So, you are a Christian?” Francis uttered hesitatingly. I said, “Sure, following Jesus Christ does make me a Christian, as much as following Newton makes me Newtonian.” Not convinced of my assertion, Francis continued with his inquiries further. “What church do you go to?” asked Francis. “What church did Jesus Christ go to?” I shot back, and Francis looked quite puzzled at this but continued his query by saying, “O, so you read Bible on your own.” “What Bible did Jesus Christ read?” I asked Francis. He was completely at a loss. “How can you be a Christian without going to Church or reading a Bible?” he muttered shaking his head in exasperation. “Francis, I am not a Churchian or Biblian, I am a Christian.” By then Francis seemed to be in a daze, simply gazing at me. Acting professorial and assuring him of my genuine intentions I began. “Look, Jesus Christ was concerned about others passionately. He stood up for his principles against all odds. He was willing to die for his principle of serving others. He did not hate even those who killed him, and wished them well.” Francis nodded at each of my statements about Jesus Christ. “I think those principles are worth following for anybody,” I added. “Why do I need a Church or Bible to follow them?” By then Francis seemed accepting, albeit reluctantly. Similarly, I am asked many times about religions in India, my own religion, and my opinion of Islam, especially after 9/11. At the Center for Indic Studies, we have much emphasis on Indic traditions, some ancient, some modern, and occasionally discussions about other traditions within India. About six months ago, after a bit of contentious panel discussion at our campus, I had to formulate my thoughts of my understanding of and relationship with Islam within the Indic tradition. I told a Muslim student on my campus that I am really trying to be a Musalmaan, the word commonly used for Muslims in India. He was quite puzzled, but curious to know my view further. “See, Musalmaan word is made of two words – Musallum + Imaan,” I continued. “Musallum means total and Imaan means honest. So, I really see the fundamental point of being a Musalmaan is to be totally honest, and I find that concept to be very attractive.” “However, the problem is that there is no true Musalmaan in the whole world,” I continued. The student asked me, “What about Hindus? What are they supposed to be and do?” “Oh, yes. I am a Hindu by birth. But it is equally hard to find a Hindu.” He seemed quite perplexed, and ready to hear my views on Hinduism. “You see, Hindus are supposed to see Iśwara or God in everyone and everything, and thus love them all equally and infinitely. Unfortunately, I have not met even one Hindu in my life.” Religious tension and tyranny seen now throughout the world, and in fact throughout history, have almost nothing to do with true meanings of religion. The discrimination, destruction, oppression, and atrocities in the name different religions originate in ignorance, greed, and ego. There is much to be learned by following Jesus Christ, trying to be a Musalmaan, and in being a Hindu, and these are not mutually exclusive concepts. This idea must be asserted in the world by young and old alike, and that is a challenge for the 21st century.

Postscript

Whatever is even left over culture of India, with connection of people with nature (Vāsudhaiva kuṭumbakam), accepting people for whatever they are (Ekam sat viprah bahudhā vadanti), following the truth of deeds rather than that of creeds (Satyameva jayate), embracing death rather than avoiding it (Mokṣa, or Sallekhana in Jainism), the world is manifestation of self (Ekoaham bahushyāmi), the entire universe is within us (Yad pinde tad brahmāṇde), etc. is perhaps the only hope to solve multifarious problems the world is facing today. India needs to expand its ideas, practice, and propagate in the world, through education, economics, and healthcare, the basic needs of people. No need to become parochial because other exclusive traditions have been like that. The new generation of India needs to bold and go where its immediate past generations have not gone before. In other words, become NRI!!

Indian culture was rampant throughout the world when even Europeans worshiped trees, a tradition to celebrate winter solstice, was adopted by Christian missionaries Christmas tree to falsely celebrate birth of Jesus (https://www.history.com/this-day-in-history/christ-is-born).

Editor’s note – Above write up is an excerpt from the book ‘A Different Take – An NRI View of India in the Tradition of Ram, Krishn, and Gandhi

Prof. Bal Ram Singh, President, Institute of Advances Sciences, Dartmouth, MA, USA and Editor-in-Chief, Vedic Blog

Names of Kṛṣṇa and Arjunā in Bhagavadgitā : An Appeal for Awakening (Part-II)

Continued from Part-I

Prof. C.L.Prabhakar

Kṛṣṇa calls different names suitable to the context of the message, answers guidance, clarifications, assertions and more by suitable expressions appealing and awakening the need of the situation. Arjunā’s quest and doubts are removed saying that he will not be a killer and a sinner however. He would not be a sinner by fighting and defeating his own kith and kin even though he kills them. The names thus with which Arjunā was called by Kṛṣṇa are these: Internal evidence shows that Arjunā’s character is screened and real expectations are awakened in Him. Actually he shirked to fight gripped by Klaibya and Hrudaya-daurbalya. He got into the crisis of moha and loss of smṛti in respect of bounded duty as kśatriya.

Anagha :  Pure. Sin free Arjunā is afraid that due to war fighting he would be sinner. Kṛṣṇa with this call assures he is not getting sin when he attends kśatriya dharma at that juncture.

Anasuya : Not having jealous normal.

Arjunā : White, pure clean slate ready to grasp and ready to be instructed rightful ways of action, opened for corrections.

Bharatasreshtha : Best among citizens of bharat the  native land.

Bharatasattama :  Strong enough among the citizens belonging to Bharat.

Bharatarshabhha : He belongs to Bharata clan and he thus Bharatas. He is best among such group of native men.

Bharata :   He is native of Bharat.  Here the love and commitment to the devotion of Bharat in securing the Dharma in the land. This name is used as addressal to  Arjunā by Kṛṣṇa  three times to awaken the rāṣtrabhakti in him.

Dehabhrtamvara : Best among all holding to the body and its nature and behavior.

Dhananjaya : Victor in the battles and bring good booty after the war to the masters of his support. A war is called as  dhana samsad.

Gudakesa : Victim of the influence of the senses. Loses control over senses and emotions ordinarily.

Kapidhvaja : Having Hanuman over his flag on the top of his chariot.

Kiriti : Known for victory always the kiritas, crowns of kings  are unstable when he goes to fight while his kirita remains firm, success is sure.

Kurupraveena : Best among the people of the Kuru vamśa he is best.

Kurunandana : He is the son of Pāndu of the Kuru family. He would be delight to the Kuru family. He delights the Kurus with his exploits too.

Kurusresrehtha :  He is eminent among the warriors of the Kuru dynasty.

Kurusattama : Better person among the Kuru People.

Kaunteya : Son of Kunti attached by sentiments, land and  family.

Mahabahu : Strong shouldered symbolic to signify the irresistible strength in his bahus that wields weapons. So he can fight long in the war with out fatigue but with success usually.

Maasucah : Pure . cf., Kṛṣṇa assuring  Arjunā that he would relieve him from sinning (Aham tvaam sarvapāpebhyo mokshaishyāmi 18.66) Kṛṣṇa ensures that war and success would not defile him at all. He is agree to get reward unaffected. Only once Kṛṣṇa complements thus like the calling Arjunā as Taata.

Manada : Provider of respect to the other recognizing their honour.

Paramtapa :  He severs enemies and enhances their fear and defeats them.

Pandava : Belonging to the children of Pandu raja. He takes the name of his father who ruled the land in place of his brother Dhrutarashtra.

Pārtha : He is earthly and having all ordinary human qualities known for attachment and emotions. Also means a royal person.

Purusharshabha : He is best among Purushas, the Men , the warriors.

Savyasacee : Capable of fighting in the war with both hands with equal felicity. This is unique fame to Arjunā. He reached top in that skill in war.

 Taata :  Boy  innocent and affectionate to elders. Affectionate calling only once the name is used by Kṛṣṇa. One who does well shall never fall and be a sinner.

All these names referring Arjunā and his capabilities and eminence as recognized by Kṛṣṇa go to screw up the mood and remove dispiritedness in him. All   that gripped him temporarily. It is ‘nāma mahimā’; that appeal and awakening got ignited. That quality in the individual names addressed to Arjunā reminded the commitment he had at an hour of crisis when his participation was a keynote for protecting dharma. Therefore the action depends upon the kind of addresses made to the concerned individual to wake up and give up shiredness. Lord Kṛṣṇa had done this sensitively that Arjunā realized his duty.

These names when we reflect, we realize they speak the personal and impersonal antecedents and features latent in each other. It lends scope for improvement in the respective perspectives of personalities. When Kṛṣṇa’s names are seen they are suggestive that the Lord is human and divine but committed to make the human- a human caring dharma from their ends. Actually some of the features of them look common to all. Humans are placed in different circumstances and situations in life. They are marked by their Jāti, Varṇa, Deśa, kāla and such miscellaneous occasions. Gitā containing the words of Lord Kṛṣṇa resolve and action that is warranted is activated. Need be viewed that it is a text relevant for us. There is lot of appeal to conscience and nature. Arjunā is no different from us. We are like him only always facing doubts and fears of sin and follies.

There is scope for awakening and appeal for action. We can lead a life of fulfillment in case we get chance to have a learned person to counsel us. To be modern, we may cite Vivekananda who maintained a word of awakening thus : ‘Arise, Awake , Stop not until the goal is reached’. We are the servants of Rama-Kṛṣṇa.  Here Kṛṣṇa signified by work and extra skill to accomplish the validity and establishment of dharma. We are all the children of immortality (amṛtasya putras vayam). We obtain Mukti. If the yogas 17 of the Gitā are understood and practiced, viṣāda vanishes. It is true. Viṣāda is the foundation of improvement. Birth is viṣāda (sorrow).

Gitā impresses reality and facts relevant in our own day to day circumstances. We have dialogues participated by Sanjaya and Dhṛtarāśtra to begin with. Therefore Bhagavadgitā is for Action, Vidura Niti is polity and Vishnu Sahasra Nāma Stotra is for peace and Sanat Sujatīyam is for relief and Liberation. These four portions of Mahābhārata are regarded as Gems (Ratnas) of Mahābhārata. A study of the names of Kesav-Arjunās remains a source for personality awareness and progress to move to perform destined action and stand an example to world.

Prof. C.L.Prabhakar, President, Bangalore Chapter, WAVES-India.

Names of Kṛṣṇa and Arjuna in Bhagavadgitā : An Appeal for Awakening (Part-I)

Prof. C.L.Prabhakar

Bhagavadgitā is Ever Fresh. It is ocean of Guidance. It provides hope and solace for the life issues to all at all ages.  Bhagavadgitā is Mother extending grace and concern over people’s duty of paying attention to Dharma. Gitā is guide for spiritual sādhanā moves and sights. Therefore, there are several expressions praising Gitā and its eternal use. But the same is not availed for benefit for many. Keeping this in View many missions and associations came up to impress the value, validity of Gitā. It is said:

Gitā sugitā kartavya kamanyaih sastra vistaraih|

                                 Yat svayam padmanabhasya mukha padmat vinisrutam||  

(Gitā-mahatmya 4)

Gitā has to be well followed. What else is the use of other large amount of Sāśtras. This statement has come out from the mouth of Padmanābha Kṛṣṇa who is a teacher of teachers. This supports the Eternity of the value and validity of Gitā. Thus is the talk by Kṛṣṇa while Arjuna was sole recipient of the awakening set of yogas and instructions.

Pārthaya pratibodhitam  Bhagavata narayanena  svayam

                   vyasena grathitam purana munina madhyat Mahabharatam!

                        advaitamruta varshinim Bhagavatim ashtadhasaadhyaini…..

                                             … gite bhavadveshini

(Gitā Dhyana 1)

Gitā is the nectar of Advaita covering eighteen chapters disdaining the material comfort only and the incidence of rebirth.

Wholly knowledge of yogas has come out to answer the Arjuna viśāda yoga.  At chapter one, Arjuna expresses his fear of sin and so refused to fight. But Kṛṣṇa comes up with Karma, Bhakti and Jñana yogas to instill courage and clear the doubts in him. He even risked showing his Universal form when doubts and unfaith in talk lurked in the mind of Arjuna. While this famous dialogue between Kṛṣṇa and Arjuna there are addresals to Kṛṣṇa and Arjuna done by each mutually. That would be our enough effort to draw message and appeal hidden in them. At the same time awaken the sense of duty and right for execution. Kṛṣṇa says:

samvādamāvayoh jnāna  yajñena’

(Gitā 18.70)

Sanjaya said as he remembered the dialogue, he gets elated and happy. Further the dialogue is ‘adbhutaṁ’, ‘roma harshanaṁ’, ‘param guhyaṁ’ and ‘punyaṁ’. Sanjaya terms it as: one emerging out of significant dialogue of Kṛṣṇa and Arjuna and adds that he felt elated very much (18.75). The same could be experience to anyone who followed the dialogue with diligence.

II

Let us enlist the names with which Arjuna called Kṛṣṇa at first. It is interesting to note that Acyuta is the constant address to open dialogue and conclude the dialogue.  In 18th chapter of the Gitā, Kṛṣṇa is Hṛṣīkeśa althrough while Arjuna is ‘Pārtha’ and Gudākeśa just to differentiate the difference between the Narāyana and Nara, the Arjuna. They mean just opposites namely Kṛṣṇa has control of senses while Arjuna is with in the grip of senses. So only the introductory stanza goes thus: saying that Narāyan imparts the teachings to Pārtha at the crisis. This is knit together by Vyāsa, the Purana Muni in the mid point of the body of Mahābharata. The teaching amounts to Advaita and it is amṛta showered on the ambiguous mind of Arjuna. The amṛta-varśa dispelled the doubts and suspicions and superstitions from the mind of Arjuna. Arjuna is made very happy forgetting his mental status touched when Kṛṣṇa showed him the viśvarupadarśana (the universal Form imbibing any and everything of the creation), the final mode of solving the lurking rather impeding confusion in the mind. It is to clear the Vimudhatva in Arjuna who is liable for change and understanding resulting in right action. Kṛṣṇa said ‘Act as you please’

‘yathecchasi tathā kuru’

(Gitā 18.63)

The decision was he was made to get rid of the cowardice, diffidence and moha. He got the light of truth and the real memory of Jāti and Kula Dharma became activated. He considered that he would not be sinner when Kṛṣṇa has done what he has to do in reality.  It is to the show of the world outside. In essence the dialogue gave rise to appeal and awakening on either side to ignite right action.  War was only solution for Kṣatriyas to resolve the Dharma. It is so because the ruling goes yato dharmah tato jayah (Mahābhārata). Success is always inclined at the reach of Dharma. Kṛṣṇa’s target was Dharma-samsthāpanā namely to establish Dharma only however.  Lord Viṣṇu descends to set right the Right.

III

The names of Kṛṣṇa with which Arjuna addressed Kṛṣṇa look very suggestive of his nature and powers. They stand to appeal to the Lord to guide him relevantly.  He is seen looking at Kṛṣṇa in many angles, forms and ultimately as friend and God. In like manner, Kṛṣṇa too looked upon Arjuna as a capable hero but disturbed momentarily at the sight of the opposite Army that contained his kith and kin too. Basically Arjuna was gripped by emotions and sentimental feelings.. That was a matter of viṣāda in him.

Now the respective names of Kṛṣṇa and Arjuna are taken to discussion briefly-  

The meanings of the names get understood relevant to the addressals done by each other. It is the nāma mahimāthat kindles the sense of appeal and awakening.  Besides that the personality traits, build of character and suitable action are suggested. The way name is called out supports the action warranted thereafter. Arjuna is looked upon more times as Pārtha meaning quite, materialistic and terrestrial.  He seemed to be elevated to the sense of duty at that critical juncture as a warrior best and care for the duty of a kṣatriya.  

Acyuta: this is the standard name to Kṛṣṇa at all times, meaning he never shakes nor looses courage and confidence. It is derived thus: ‘na cyutih, nasah yasya sah acyutah. In other words, all others in the creation are liable for ruin and disappearance. It is ‘cyuti’ meaning nasa. Finally Arjuna calls him Acyuta. Assenting to the appeal by Kṛṣṇa to war. He said ‘Naṣṭo mohaḥ smṛtirlabdhā tvatprasādānmayācyuta’ (18.73). All the way memory and extra love sentimental bothered Arjun althrough.

Ananta : Infinite. All in all, endless.

Apratima Prabhava :  Matchless, valor and influence. Unfailing in plans and desires.

Arisudana : victor over enemies. Slays wicked enemies.

Adyah : He is erstwhile in existence before anyone. Kṛṣṇa is God who exits before anything came into the being.

Bhagavān : means possessor of all that characterizes of Bhaga. Bhaga implies ability in the features like creation, destruction etc. that belong to people and nature.

Bhutabhavanah : He thinks of the beings and attests their thinking and connectedly supportive.

Bhutesah : He is the leader of all beings irrespective the category known.

Devadeva : the leader of such Brilliant gods (the Viṣṇu). In a feeling of over joy Arjuna calls Kṛṣṇa at a stretch with several names especially when Kṛṣṇa showed his universal form (viśvarupa).  

Devavarah : well elected and best of all the brilliant people like bright righteous people, gods etc.

Devesa : the commander of   workers  to make the good to happen.

Govinda : He makes the land and people happy. He is the custodian of Knowledge and Happiness.

Hṛṣīkeśa : Who has hold on Indriyas. They never drop down. They remain standardized and never swerving in the circumstances. Indriyanigraha is a great feat but it is natural to him.

Janārdana : means Protector of people indifferent to their differences and distinctions like sun and Moon. Janārdana is everybody’s protector. So, Arjuna calls Kṛṣṇa at right situation. Kṛṣṇa was promoting war with the Kauravas and kill them. As Janārdana it is sin prompting him to do pāpakarma. It was the suggestion to Kṛṣṇa when he called him thus.

Jagannivasa : though he is elsewhere fixed, he is not away from the creation and situations. Involved in the crisis and solution of the orders.

Jagatpate : He is lord of Jagat the combination of mobile and immobile objects in creation. He is inseparable and identical with all.

Kamala Patraksha : his eyes are beautiful as beautiful as the lotus flower. Here the looks are pleasant and attractive that fear is dispelled at his sight.

Kṛṣṇa : He is the Attractor  ‘aa karshati iti Kṛṣṇah’ He pulls attention of all towards him.

Kesava : connected to creation that comes out of Water. No creation is possible without water, the divine support. The first appearance of the Lord is in waters lying in restful state.

Kesinishudana : He killed another demon by name Kesi and this demon was a special kind of rākṣasa but a bhakta. His name he took in is fame.

Madhusudana : ‘Madhu’ is a Demon by name.  The slayer of that demon is Kṛṣṇa. A queller of Evil and Negativity.

Mahabaaho : Strong shoulders meaning skilled in war and courage to face any inimical person or circumstances.

Mahatmā :  Great soul able to get elevated outlook of his own self.

Paramesvara : There are many overlords, the leader and monitor of all of them to keep the work well organized.

Purushotthama : He is Puruṣa, one with the creation but ranks always high. Looked upon by people for help and suggestion. In Puruṣa sukta of  RV Narāyana is Puruṣa.

Prabhu  : He is one controlled by himself over his own being and actions.

Sarvesah : He is monitor of any and everything in the creation.

Sahasra bāhu : His strength is number with the thousand shoulders, hands. It bespeaks his war skill and never failing in exerting physical strength. Bahu is symbolic of power and potency.

Yādava : He belongs to the Yādava community, which is known for service to society.

Yogeśvarah : The teacher and mentor of Yoga that joins the individual to make him enhanced of powers and hope.

Varsheya :  He belongs to the clan of Vrushni and it a natural identity to him as he is mānava avatara too besides divine inset in  his personality.

Vāsudeva : Son of Vāsudeva.

Viśvamurti : He is figure of all.  All forms are his own.  He is in everybody.

Viśvesvara :  He is overlord of  the Universe and every object.

Viṣṇu : He is present any and everywhere all the three times.

Yogi : Focused person a Disciplinarian.

In all these names we notice the mention of power and ability and vested capacity in Kṛṣṇa that He would be good Guide par excellence. Further the names have special intonation with reference to his talk made to arjuna and arjuna responding in dialogue.

Continued to Part II

Prof. C.L.Prabhakar, President, Bangalore Chapter, WAVES-India.