योग और भारतीय संस्कृति

प्रोफेसर बलराम सिंह

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आज इस दसवें वार्षिक अन्तर्राष्ट्रीय योग दिवस के उपलक्ष में आज का विषय रखा है  – योग और संस्कृति या योग और भारतीय संस्कृति। इस पर हम थोड़ा सा विचार विमर्श करेंगे। तो ये जानना जरूरी है संस्कृति है क्या? अब ये ऐसे तो संस्कृति, जो भी काम करें वो एक संस्कार के साथ करें, समानता के साथ करें, उसको शाब्दिक रूप में ‘संस्कृति’ कहा जा सकता है। लेकिन वो व्यवहार क्या हैं? वो हमारी बातें क्या हैं जो संस्कृति में आती हैं या जिसको अंग्रेजी में ‘कल्चर’ कहते हैं।

वैसे बैक्टीरिया का भी कल्चर होता है, उसको ग्रो जिस परिस्थिति में करते हैं वो उसको कल्चर कहते हैं, बैक्टीरियल कल्चर कहते हैं, बड़ा इण्ट्रेस्टिंग चीज है कि ये इसमें दोनों में क्या समानता है? क्योंकि जिसमें हमारी ग्रोथ हो उसी को हमारी कल्चर कहते हैं, उसी को संस्कृति कहते हैं। जैसे बैक्टीरिया जिस मीडियम में हम डालते हैं, उसमें उसका ग्रोथ होता है तो उसे हम बैक्टीरियल कल्चर कहते हैं। उसी तरह से जिसमें मनुष्य की प्रगति हो, उसका विकास हो, उसको संस्कृति कहते हैं। उसके हम प्रैक्टिकल रूप से यह कहना चाहते हैं कि प्रैक्टिकल रूप से तीन चार उसके तत्त्व हैं जिसके बारे में हम बात करना चाहते हैं।

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संस्कृति में अगर आप जोड़िए तो एक भाषा आती है, क्योंकि हम एक दूसरे से कम्युनिकेट करते हैं। भारत में कई भाषाएँ हैं, इसमें लोगों को ये हो सकता है कि फिर ये हमारी तो संस्कृति एक है नहीं। नहीं, भाषा एक अभिव्यक्ति का माध्यम है। उस अभिव्यक्ति से हम किस तरह से अभिव्यक्ति करते हैं, किस बात की अभिव्यक्ति करते हैं, किस तरह से उस अभिव्यक्ति को सुनते हैं, समझते हैं और किस तरह से अपने जीवन में उतारते हैं, ये चीज ज्यादा जरुरी है। तो भाषा की जो अभिव्यक्ति है अगर हम भाषा को देखना चाहते हैं तो भाषा जो है हमारे यहाँ की, मूल भाषा है वो संस्कृत भाषा है। वो ऐसा माना जाता है कि सिर्फ हमारे यहाँ की ही नहीं बल्कि सारे विश्व की मूल भाषा जो है वो संस्कृत भाषा है। बाद में उसको अंग्रेजों ने इण्डो यूरोपियन भाषा एक बनाया, उसमें से संस्कृत को निकाला। ये लेकिन एक डिबेट का विषय है कि इण्डोयूरोपियन भाषा पहले आई कि इण्डोयूरोपियन भाषा को एक नाम दे के संस्कृत भाषा को उसके थोड़ा सा पीछे बताया गया जिससे यूरोपियन भाषाओं का भी अपना एक महत्त्व बने।

ये तो सत्य है कि यूरोप और भारत, ये सारे देश एक साथ ही इस संसार में आए हैं तो उनकी अपनी भाषाएँ होंगी ही, लेकिन संस्कृत भाषा जो है वह बड़ी ही सुदृढ़ भाषा है जिसको ये कहा जाता है कि ये एक ऐसी भाषा है, इसका जो व्याकरण है वो कम से कम तीन हजार साल से बदला नहीं है। इसलिए इसको कहते हैं कि ये कम्प्यूटर की भाषा भी बहुत अच्छे से हो सकती है क्योंकि इसमें बदलाव नहीं होता है। इसको एक मानक बनाया जा सकता है।

ऐसा एक प्रोफेसर नोम चॉम्स्की एम० आई० टी० में हैं, वो ऐसा कहते हैं बल्कि उन्होंने कोशिश किया कि अंग्रेजी भाषा को भी इस तरह की भाषा बनाई जाय, जिसमें उसमें परिवर्तन न हो, लेकिन हर दूसरे साल में ही वह फेल हो जाती है। क्योंकि उसकी उत्पत्ति उस तरह से नहीं है। अब ज्यादा उसमें नहीं जाना चाहते क्योंकि आज विषय हमारा थोड़ा दूसरा है। सिर्फ भाषा पर नहीं बात करना चाहते। लेकिन संस्कृत भाषा की बहुत ही महिमा है। और उसके अक्षर कहाँ से निकलते हैं, अक्षर का मतलब क्या होता है जिसका क्षय नहीं हो, वह केमिस्ट्री से कैसे जुड़ता है क्योंकि जो अक्षर है जो उसकी मीनिंग है हमारी केमिस्ट्री में एटम की होती है। तो इस तरह से हम इसको वहाँ से भी जोड़ सकते हैं इसका बड़ा साइण्टिफिक उत्पत्ति है इसलिए हम उसको मानते हैं संस्कृत की उत्पत्ति है फिर संस्कृत में हमारी ओर भाषाओं का किस तरह से उनका सम्बन्ध है ये भी भारत की शायद सभी भाषाओं से सम्बन्ध है इसको भी जानें। इसको तमिल भाषा में भी संस्कृत के ४० फीसदी या ऐसे डॉ० सुब्रह्मण्यम स्वामी ने एक बार एक लेक्चर में कहा था कि वहाँ के जो शब्द हैं वो भी संस्कृत से जुड़े हुए हैं क्योंकि जिसको कि लोग ऐसा मानते हैं कि वो एक अलग भाषा है, वो है भी बहुत पुरानी भाषा। और तमिल कल्चर जो है उसमें बड़ी महानता है ये सब सत्य है लेकिन मैं अभी सिर्फ भाषा पर बात कर रहा हूँ तो भाषा में, भाषा जो है हमारे संस्कृति का एक अंग है और उसमें एक चीज है कि जो हमारी भाषा में, हर भारतीय भाषा में यहाँ तक कि जो उर्दू भाषा है, वह भी भारतीय भाषा है, उसमें हम पहले कर्ता, फिर कर्म और उसके बाद क्रिया पर जाते हैं। यह व्याकरण जो है वह हर भारतीय भाषा पर लागू होता है, तो ये देखिए तो उसमें एक समानता मिल जाती है उसी तरह से उसका एक दूसरा अंग जो होता है किसी भी कल्चर या संस्कृति का, वो होता है भोजन, कि आप क्या खाते हैं, कब खाते हैं, कैसे खाते हैं।

भारत में हर जगह लोग हाथ से भोजन करते हैं। कभी-कभी बाहर के लोगों को ऐसा लगता है कि ये तो बड़ी ट्राइबल मेण्टलिटी है, बैकवर्डनेस है। उनके पास चम्मच नहीं रहा होगा, मान लीजिए कि चम्मच नहीं रहा होगा, मान लीजिए कि ये बात सही है लेकिन ये देखने वाली बात है कि जिस संस्कृति में, जिस कल्चर में हम पूरे ब्रह्माण्ड की व्याख्या करने के लिए बैठे रहते हैं, एक-एक कण की बात करते हैं वो चम्मच नहीं बना सकता? जहाँ पर ब्रह्मास्त्र की बात हुई हो वह चम्मच नहीं बना सकता? या चम्मच से खा नहीं सकता? ये बड़ी विडम्बना लगती है। इसलिए उसका दूसरा कारण यह है कि जब हम किसी भोजन को करते हैं तो भोजन से जुड़ते हैं, भोजन जो करते हैं अभी अगर आप, जैसे हाथ भी लोग मिलाते हैं हाथ जब मिलाते हैं तो कोई सही में एक दूसरे को टच नहीं करता है, उसकी जो ‘औरा’ होती है जो इनर्जी होती है वो लगता है कि मिल रही है लेकिन लोगों ने माइक्रोस्कोप में देखा हुआ है कि कुछ ऐंगस्ट्रम का फर्क रहता है इसलिए जो हम भोजन करते हैं वह भी हम अपने शरीर में मिलाते हैं। यह एक तरह का योग है, और जो भोजन हम कर रहे हैं। ऐसे तो एकदम से टच नहीं करता है लेकिन हमारे ऊपर उसका प्रभाव पड़ता है। एक दूसरे को हम प्रभावित करते हैं। तो जब हम भोजन हाथ से खाते हैं तो हमारी जो पाँचों ज्ञानेन्द्रियाँ हैं, भोजन को हम सिर्फ स्वाद से नहीं खाते।

आप कभी टेस्ट करके देख लीजिए अगर आपको कभी सेब खाना है, आम खाना है, अमरूद खाना है आप नाक बन्द करके खाइए, आपको उसका स्वाद दूसरा लगेगा। इसका मतलब है कि हमारी जो घ्राणशक्ति है उसका भी प्रभाव है, स्वाद पर भी ये प्रभाव है। आप उसको मत देखिए तो उसका दूसरा प्रभाव पड़ेगा। तो हमारी जो पाँचों ज्ञानेन्द्रियाँ हैं इनका प्रभाव पड़ता है। हाथ से स्पर्श का जो भाव है वो देते हैं। और ऐसा कहा गया है, ऐसा एक्सपेरिमेण्ट भी किया गया है जब हाथ से आप भोजन शुरू करते हैं तब आपके अन्दर जो डाइजेस्टिव स्राव होते हैं, जो एन्जाइम्स होते हैं उनका प्रवाह शुरू हो जाता है। क्योंकि जब आप टच करते हैं तब से हो जाता है। तो ये डाइजेस्चन क्रिया है, डाइजेस्चन क्रिया के लिए हम हाथ से खाते हैं इसलिए नहीं कि हम बैकवर्ड हैं हमको चम्मच बनाना नहीं आता या हम चम्मच से खाना नहीं जानते हैं। ऐसी बात नहीं है। चम्मच से खाना ठीक है आप खाइए जिसको-जिसको खाना है लेकिन अगर सही में आप पूरा उपयोग करना चाहते हैं, अपनी हर क्रिया में योग डालना चाहते हैं। जो कि संस्कृति में बनाना चाहते हैं आपका कल्चर बन जाना चाहिए, उसमें आपको भोजन हाथ से ही खाना चाहिए। और पूरा उसको देखिए, उस पर ध्यान दीजिए। और कहते हैं कि भोजन करते समय बातचीत नहीं करनी चाहिए क्योंकि ध्यान बँट जाता है, आप कर सकते हैं ऐसे बहुत सारे मल्टीटास्किंग कर सकते हैं लेकिन उसके लिए बड़ा अभ्यास करना पड़ता है।

अगर आप बहुत अभ्यास कर लें एकाग्र होकर भोजन करने का, फिर आप दूसरा काम करें आपकी एकाग्रता इसमें से छूटे नहीं तब आप दूसरा भी काम कर सकते हैं। मल्टीटास्किंग का मतलब ये नहीं है कि इसको छोड़कर आप उसको करें। ऐसा नहीं है और मल्टीटास्किंग, कभी दौड़कर ये कर रहे हैं कभी दौड़कर वो कर रहे हैं। नहीं, आप एक साथ कर सकते हैं, हमारा शरीर सारा काम एक साथ करता है। क्योंकि उसमें अन्दर योग है, (वह) जुड़ा हुआ है। हर चीज जुड़ा हुआ है उस भाव से जुड़ा हुआ है जिस भाव से जुड़ना चाहिए। तो यह हो गया भोजन, इसकी बड़ी महिमा है, भोजन के बारे में बहुत सारी बातें हम कर सकते हैं।

प्रोफेसर बलराम सिंह, निदेशक, स्कूल ऑफ़ इंडिक स्टडीज़, इंस्टिट्यूट ऑफ़ एडवांस्ड साइंसेज़, डार्टमाउथ, मेसाचुसेट्स, यूएसए

Thriving Through Midlife: Wisdom from Ayurveda, Yoga, and Spirituality for Women

Ms. Aparna Sharma

In Vedic texts, women are depicted in multifaceted roles, each reflecting their profound significance in ancient Indian society. Revered as divine creators embodying the energies of goddesses such as Śakti and Sarasvatī, women are seen as the nurturing forces behind life’s creation and sustenance. Within the household, they serve as the cornerstone of stability, managing domestic affairs with grace and efficiency while nurturing familial bonds and social cohesion. Moreover, women are celebrated as educators, transmitting cultural traditions, values, and wisdom to future generations, thereby shaping the very fabric of society. In partnership with their husbands, they share mutual respect, companionship, and support, contributing to each other’s growth and well-being. Beyond the realm of the household, women are active participants in spiritual pursuits, engaging in religious rituals, prayers, and meditative practices, reflecting their spiritual autonomy and quest for higher consciousness. Throughout Vedic texts, women are accorded profound reverence and importance, embodying the foundational principles of respect, honor, and equality that continue to resonate within Indian culture and tradition.

Women are portrayed as spiritual seekers and practitioners, actively engaged in religious rituals, prayers, and meditative practices. They have access to spiritual knowledge and participate in sacred ceremonies, demonstrating their spiritual autonomy and connection to the divine. Women in Vedic texts are revered with significant respect, honor, and importance for their pivotal contributions to family life, community welfare, and spiritual evolution. Although social norms and roles have evolved over time, the foundational principles of reverence for women and their integral role in society remain deeply ingrained in Indian culture and tradition.

Women transitioning into midlife were supported through practices such as Dinacharyā, which emphasized the importance of daily routines to maintain balance and well-being. During this pivotal stage, women were encouraged to prioritize self-care and holistic health practices to thrive in midlife. Dinacharyā, which translates to “daily regimen,” encompassed various rituals and activities aimed at nurturing physical, mental, and spiritual health. Women would adhere to specific routines involving waking up early, cleansing practices such as oil pulling or tongue scraping, and engaging in activities like yoga, meditation, and nourishing meals. These practices were believed to promote hormonal balance, reduce stress, and enhance vitality during the transition into midlife. Additionally, women received support from their communities and families, who valued their wisdom and experience, further bolstering their resilience and well-being during this phase of life.

In traditional contexts, particularly within the realms of Ayurveda, Yoga, and spirituality, the midlife transition for women holds profound significance. It is viewed as a pivotal phase marked by both physical and psychological changes, and is often referred to as the “Pitta” stage of life, characterized by the dominance of the fire element. Ayurveda, the ancient Indian system of medicine, recognizes midlife as a period of hormonal shifts and physiological transformations. According to Ayurvedic principles, women experience a decline in the “Pitta” dośa during this time, which can manifest as symptoms such as hot flashes, mood swings, and digestive disturbances. These changes are seen as a natural part of the aging process and are attributed to imbalances in the body’s dośic constitution.

Yoga, as a complementary practice to Ayurveda, offers tools for managing the physical and emotional challenges of midlife. Through the practice of āsanas (postures), prāṇāyāma (breath control), and meditation, women can cultivate balance and harmony within the body and mind. Certain yoga poses, such as twists and backbends, are believed to stimulate the endocrine system and alleviate symptoms associated with menopause. Prāṇāyāma techniques, such as cooling breaths like Shītali and Shītkari, can help pacify the fiery nature of Pitta and promote a sense of calmness and equilibrium.

Spirituality plays a crucial role in navigating the midlife transition, offering women a deeper understanding of their life’s purpose and inner fulfillment. Practices such as meditation, prayer, and introspection provide avenues for self-reflection and spiritual growth. In many spiritual traditions, midlife is regarded as a time of wisdom and self-realization, where women are encouraged to embrace their inherent strengths and cultivate a sense of acceptance and gratitude for the journey of life.

In Vedic literature, hymns and verses touch upon various stages of a woman’s life, though specific focus on midlife may be limited. The Ṛgveda, an ancient Hindu text, portrays women in diverse roles, addressing their transitions. While hymns dedicated solely to women’s midlife may be absent, the text acknowledges their importance and significance throughout different life stages. For example, Ṛgveda 10.85, attributed to sage Vasiṣṭha, celebrates women’s power and vitality, depicting them as embodiments of strength, wisdom, and nurturing qualities. While not specifically about midlife, the hymn highlights women’s importance across life stages, emphasizing their maturity and wisdom gained through experience. Similarly, Ṛgveda 10.159, known as the “Vāgambhranī Sūkta,” praises the creative power of speech, symbolized as the divine goddess Vāk or Sarasvatī. Although not directly about midlife, the hymn underscores the importance of women’s voices and their capacity to inspire positive change in society, applicable across various life stages.

However, the midlife crisis in traditional contexts goes beyond the physical and psychological realms, touching upon the existential and spiritual dimensions of human existence. It is seen as an opportunity for women to reassess their priorities, redefine their identities, and reconnect with their innermost selves. Through self-inquiry and self-discovery, women can transcend the limitations of ego and embrace the fullness of their being, finding fulfillment and purpose in every stage of life.

In contemporary times, women’s experiences during midlife crisis are influenced by a complex interplay of social, economic, and psychological factors. Shifting societal norms may fuel identity crises in midlife for women. Changes in family dynamics, caregiving roles, and aging parents can disrupt self-perception. Social media amplifies pressures to meet unrealistic beauty standards, worsening feelings of inadequacy. Career challenges like stagnation and glass ceilings can unsettle women’s midlife. Financial worries about retirement savings and pensions heighten stress. Socio-economic disparities affect women’s coping abilities during midlife transitions. Midlife prompts women to reevaluate identity and values, sparking existential questions. Societal beauty standards amplify body image concerns, causing psychological distress. Women utilize coping strategies like social support and therapy for midlife challenges.

In conclusion, the midlife crisis for women in traditional contexts is a multifaceted phenomenon that encompasses physical, emotional, and spiritual dimensions. Drawing from the wisdom of Ayurveda, Yoga, and spirituality, women can navigate this transformative phase with grace and resilience, embracing the inherent beauty and richness of the journey. As they embrace the fire of midlife with courage and compassion, women have the opportunity to emerge stronger, wiser, and more radiant than ever before. Overall, women in the Vedic period and traditional times took care of aging individuals with compassion, dedication, and reverence, recognizing the wisdom and experience that elders brought to the family and society. Their caregiving roles were deeply ingrained in cultural norms and values, emphasizing the importance of familial bonds and mutual support across generations.

By incorporating traditional wisdom into contemporary frameworks, we acknowledge the timeless relevance of age-old insights. This integration allows us to address modern challenges with a holistic perspective, drawing from the wisdom of the past while adapting to the complexities of the present. Through this approach, we create a more balanced and sustainable approach to navigating midlife transitions in today’s rapidly changing world.

Ms. Aparna Sharma, Integrative Intervention Therapist, Psychotherapist, ANANTHAM MIND STUDIO

Paūrāṇic Ganesha (Part-VII)

Series on Ganesha the Great!

Dr. Dhananjay B. Ghare

(Continued from Part-VI)

This mini ‘one_act_play’ in english, is based on ‘11 chapters of Ganesha Geetā’ and is designed to convey the theoretical philosophical essence of ‘Ganesha Purāṇa’ aid to popularize ‘Global_awareness’ about ‘Lord Ganesha’, compiled by sage Vyāsa in the form of a dialogue between ‘Lord Gajānana’ an incarnation of Lord Ganesha and his father (in this incarnation) King Vareṇya (as his disciple).

(Source of Image: https://theartofindia.in/products/avaneesh)

बुद्धि_योग (Linking using Intellect)

King Vareṇya: Due to aging, deceases, etc. people often lose capabilities of performing physical activities. How should they get and stay linked with God supreme?

Lord Gajānana: Retirement from or ‘renunciation’ and minimization of, physical activities are also described as formats of ‘Yoga’ or ways of bonding with supreme god. They are all different formats of ‘Sanyāsa Yoga’ (संन्यास_योग). No one can live without activities like breathing even for a few minutes. Therefore, with aging or under difficult circumstances, one should stop or retire from all ‘currently unnecessary, out of date, or useless, unhealthy or harmful’ activities. A number of such possibilities (संन्यास, वैध_संन्यास, कर्म_संन्यास, ज्ञान_कर्म_संन्यास etc.) have been listed by Vedic sages in geetopaniśadic literature. Even in physically fit and active conditions, people may prefer to use their intellectual capabilities to ‘understand’ my real universal nature and then get (and stay) intellectually linked with me.

भ्वानलौ खम् अहंकार: कं चित्तम् धी समीरणौ | रवीन्दू यागकृत् चैकादशधा प्रकृति: मम (६.४)

Every living species possesses –

a) A physical body (भू) which provides the basic support like the Earth.

b) The healthy living body needs to get maintained within a certain temperature range, by the ‘Agni’ devatā or the special divine. Thermal Energy (residing within the body and controlling the body temperature, within a certain range for each living species), throughout its lifespan, e.g., for human species this temperature range is 96⁰ to 98.6⁰ F.

c) Each body possesses a certain ‘volume’ occupying a certain amount of space.

d) Further, each living species possesses a consciousness of self-realization and of self-existence (अहंकार).

e) A certain level of ‘intellect’ (बुद्धि) uniquely permitted for that species by the mother nature,

f) A ‘mind’ (मानस),

g) Five sense organs (पञ्च_ज्ञानेन्द्रिया:) for sensing (e.g., touch, smell, taste, vision, hearing sound etc.) and

h) Five activity organs (पञ्च_कर्मेन्द्रिया:) like hands, legs, mouth, excretory and sex organs, etc. for carrying out numerous desired activities.

The living species also possess several systems e.g., for breathing, blood circulation, food digestion, etc. Finally, each living species possesses the crucial ‘soul’ (जीवात्मा) whose existence or otherwise is the major difference between a living or a dead body. In all, such eleven varieties of ‘information’ type of knowledge is about the ‘प्रकृति’ or common nature of supreme god’s existence, within the form of any desired living species. There have been millions of varieties of living species currently existing on earth, at any given time period, during the last million years or so. Many forms of living species have become extinct by now and all of them are destined to become extinct at certain time (of their own) in future.

क्षितौ सुगन्ध रूपेण तेजो रूपेण चाग्निषु | प्रभा रूपेण पूष्ण्यब्जे रस रूपेण चाप्सु च (६.९)

It is not possible for a common man (possessing an average intelligence) or a child to realize my invisible omnipresence in each object in this universe. However, even such personalities can understand my invisible presence with examples such as a) smell in a solid or liquid, b) light coming out of a flame, Sun or Moon, c) taste in the juices, etc.

यथा यथा मतिम् कृत्वा भजते माम् जनोऽखिल: | तथा तथास्य तम् भावम् पूरयाम्यहमेव च (६.१३-१४)

In this way, each individual possesses his (or her) own special way of perception of realization of my divine existence. Therefore, I myself, representing the Supreme God, become perceptibly recognized by each individual, in their own unique fashion.

उपासना_योग (Link via nearness and respectful interactions)

Theoretically, every human personality is residing within my infinite and shapeless special omnipresence. However, a vast majority of persons imagine and emotionally perceive my presence, inside some shapes of idols, pictures, or statues etc. They therefore offer worship to such idols and enjoy nearness with me, via their nearness to such idols. They build temples and install such idols for offering their worships and prayers. Vedopaniśadic sages have designed several steps and procedures for such worships and prayers, mainly in purānetihāsic literature, for the benefit of such devotees.

ये माम् सम्यग् उपासन्ते परम् ब्रह्म प्रयान्ति ते | ध्यानाद्यै: उपचारै: माम् तथा पञ्चामृतादिभि: (७.६)

Those devotees who learn and properly follow such procedures of worshiping me (via an idol, picture etc. of their own choice), also do get mentally and emotionally lifted to the plane of supreme God. There are three major variations of performances of such worships. In the first, an idol is actually physically worshiped by the devotee. Alternatively, an idol is mentally imagined and virtually worshiped following all steps in one’s own mental space. In the third alternative, the eight steps of ‘Ashṭāngyoga_Rāja_Yoga’ (यम, नियम, आसन, प्राणायाम, प्रत्याहार, धारणा, ध्यान & समाधी) are followed for reaching and enjoying nearness of one’s soul with the universal soul or myself.

पूजयेत् माम् प्रयत्नेन तत्तद् इष्टम् फलम् भवेत् | त्रिविधासु अपि पूजासु श्रेयसी मानसी मता (७.१०)

Every devotee can choose his own method of worshiping me and spend time and efforts to carry it out in a satisfactory fashion. However, among these three alternatives, the third mental performance is considered as the best format. On the other hand, if a person carries out all such steps with a lot of physical efforts, but his mind is being engaged in other activities or events, then such a performance does not get any spiritual credit (पुण्य) added to his divine account.

जपम् निवेद्य देवाय स्तुत्वा स्तोत्रै: अनेकधा | एवम् माम् य: उपासीत स लभेत् मोक्षम् अव्ययम् (७.१७)

If one chooses to worship God via the ‘Ashṭāngyoga_Rāja_Yoga’ type procedures, then he can start to feel my nearness, when he starts recitation of my divine names or divine prayers and phrases (स्तोत्र_मन्त्र_जप). Then he should keep on offering me these recitations forever, in a repeated fashion, throughout his life span. If his mind and soul are fully and devotedly engaged in such performances, then he keeps on getting relieved from all his (/her) worries and troubles (which could have spoiled his intellectual perception, emotional satisfaction and mental balance & happiness).

विश्वरूप_दर्शन_योग (Link via Universal visualization)

King Vareṇya: My Dear son, please show me your huge universally omnipresent form.

विश्वरूपम् इदानीम् मे व्यापकम् चारु दर्शय (८.२)

Lord Gajānana: My Dear father, my universal omnipresence cannot be seen by anybody with his mortal eyes. It has to be intellectually understood and then mentally visualized during every visual perception, in one’s awakened state. When you realize and keep constant mental awareness that this entire universe (including all stars and galaxies etc.) has got born out of a single source, conceivable as an almost infinite amount of divine energy, then you can start to sense and perceive my presence (as a form of energy) in each and every object visible to your eyes. On the surface of this Earth, every living species or vegetation or any non-living object like a stone, is a temporary form of my universal divine energy, which exists in that shape or form for a certain time period of its lifespan, e.g., a small seed of a banyan tree gets germinated in the contact of some absorbed water, and can grow and become a huge tree by collecting gaseous molecules from air and photonic energy from the Sun etc. All these items are my own different temporary forms of energy, and they then get converted or transformed in the grown-up form of that tree. That tree form of the energy may then get uprooted by a cyclonic wind or get burned by the strike of a lightening, and all molecules forming that tree can get further transformed in some other forms of energy (e.g., gaseous molecules, charcoal etc.). In this fashion, please use your divine intellectual conception power (ज्ञान_चक्षु) and see my omnipresence everywhere, in every visible and invisible but perceptible form of presence.

King Vareṇya: My Dear son, I am now implementing your advice and have started seeing your presence everywhere. With some regular practice, and will-power, I shall realize the goal of getting always linked with you, using this viewing your universal omnipresence (विश्वरूप_दर्शन_योग) technique.

(to be continued…)

Dr. Dhananjay B. Ghare, Former Scientist, Indian Institute of Science, Bengaluru

Paūrāṇic Ganesha (Part-VI)

Series on Ganesha the Great!

Dr. Dhananjay B. Ghare

(Continued from Part-V)

This mini ‘one_act_play’ in english, is based on ‘11 chapters of Ganesha Geetā’ and is designed to convey the theoretical philosophical essence of ‘Ganesha Purāṇa’ aid to popularize ‘Global_awareness’ about ‘Lord Ganesha’, compiled by sage Vyāsa in the form of a dialogue between ‘Lord Gajānana’ an incarnation of Lord Ganesha and his father (in this incarnation) King Vareṇya (as his disciple).

संन्यास_योग (continued)

King Vareṇya: Please educate me in spiritual ways of enjoyment of ‘Happiness’

Lord Ganesha: My dear father, mostly people are familiar with deriving happiness via the use of five sense organs. Viz. 1) good smell (सुगन्ध), 2) sweet or pleasant taste (सुरुची), 3) soft touch (सुस्पर्श), 4) beautiful vision (सुदृश्य) and 5) hearing melodious music (सुश्रवण). All these methods are elusively short living. Further, they often can cause deceases, if used excessively. E.g., on a given day, the first chocolate tastes very sweet and pleasant. Next and next one’s if chewed immediately, become comparatively lesser and lesser pleasant. By tenth, if consumed continuously, the tongue might loose sensing it’s sweetness. Another chocolate, on the same day, may even trigger an unhappy vomiting sensation. Long duration of such habits can trigger diabetes, BP etc. Similar is the story of happiness derived via the use of any other sense organs. The states of a) sweet dreams and b) ‘deep sleep’ are both the best forms of enjoying happiness. Both do not involve any sense organs and hence the associated health hazards. However, ‘sweet dreams’ and ‘deep sleep’ are sort of God’s gifts and cannot be consciously enjoyed at will. Therefore, reaching mental states similar to ‘deep sleep’, (or semi-unconsciousness) is being consciously resorted to, by use of numerous artificial techniques. Drinking wine and smoking drugs, are two examples. Unfortunately, most of them are a) unhealthy and b) financially costly.

(Source of Image: https://theartofindia.in/products/ganesha-69?_pos=10&_sid=e4d761d7b&_ss=r)

Innumerable tools like sports, tourism, gambling and entertainment are designed to achieve the same goal viz. Happiness and Satisfaction. Most of them involve a) financial expenditure and b) availability of external tools (like playground, playing kits, theater stage & participating companions, audience etc.). ‘Focusing concentration’ via ‘Meditation’ is a self-reliant technique invented by Vedic sages, which can be used to enjoy a ‘deep sleep’ like silence and peace, in a semi-awakened state of consciousness, without usage of any external tools, as well as, financial expenditure. However, it needs some silent, disturbance free quiet place to sit (or lie down and), relax and reach deeper and deeper states of meditation. After acquiring expertise, some ‘Accomplished Yogi’s’ can perhaps tolerate some levels of disturbance and noise. An ‘un-echoic-chamber’ may be ideal for such practice. Vedic sages are known to live in remote ‘Āśrama’ habitats, established in deep enough silent forests. Historically, saintly people used –

a) temple hall or premises (e.g., Swami Vivekānanda & Rāmakrishna Paramahansa) or

b) river banks (e.g., Tulsidāsa, Narasimha Saraswati) or

c) remote places like a cave in a mountain or hill (Govinda Ācharya, Guru of Ādi Shankarācharya) or

d) any semi forest type remote location reasonably away from human habitats (e.g., prince Dhruva, Tukārāma, Samartha Rāmadāsa). 

Sitting lonely in a yogāsana posture (or lying down in relaxing ‘Śavāsana’), in any convenient room of one’s own flat or home, is the easiest place in modern 21^st century era. Early morning time periods (e.g., 03:00 to 06:00 hours, called as ‘Brāhma-muhurta’), is ideal time period to practice meditation (because possibility of getting disturbed is minimum). However, practically one can practice meditation at any time convenient to one’s own living style & environment.

To begin a meditation session, it is a non-mandatory practice to perform some ‘prāṇāyāma’ based breathing exercises. e.g., rechaka, pūraka, (rikta or pūrṇa) kumbhaka based variations to one’s own choice or comfortable performability on any given day, Yoga expert’s guidance etc.

प्राणायामै: द्वादशभि:   योगीश: धारणाऽभ्य़सेत्| ब्रह्मरूपम् जगत् सर्वम् पश्येत् स: स्वान्तरात्मनि| [४.३४.३६]

There are 12 varieties of breathing exercises which are popularly used by yoga experts before proceeding further on the next aṣṭānga yoga stages called as dhāraṇā, dhyāna and samādhi. This entire manifested universe is actually a visible (as well as humanly invisible) form of the Divine Energy or ‘Lord Supreme’, called as ‘Brahma’ (in Vedopaniśadic literature). This manifestation seems to have a date of birth (e.g., Big-Bang), a certain life-period and logically an end in distant future. But this ‘Energy’ which is indestructible must exist for ever, in some form or other. Every existence in this manifestation (including every yoga performer) is an infinitesimal form of this energy or ‘Brahma’.

 योग_वॄति प्रशंसन_योग

When a ‘Mental attitude’ is adopted by yoga performers, to link one’s self-consciousness (soul or spirit) with the Supreme God, during every activity consciously planned (or unconsciously, unintentionally, habitually performed) and being carried out by the personality, then that personality’s behavior pattern (प्रवॄति) gets linked with the Mother Nature (God Supreme) in a special fashion. One of the best ways to keep in touch or linked with me (Ganesha, God Supreme) is to appreciate the importance of each and every activity, undertaken to be responsibly carried out and then carry it out in the best possible manner (as if it is carried out by God Supreme himself). Sir M.Vishveshvarayya (while planning any new activity), used to think about ‘how can I design and perform it in the world’s best ideal fashion’. He was therefore a good example of a ‘Yogi’ with expertise in the ‘योग_वॄति प्रशंसन_योग’. A yogi can deeply ponder on ‘suppose if God wants to do this activity, what is the best way in which he would perform it?’  Then plan it same way and carry out the plan ‘on behalf of the God’ as if God’s order.

मानेऽपमाने सुखे दु:खे मित्रेऽमित्रे च बन्धुषु | समत्वम् अभ्यसेत् सततम्  योगी ध्यान परायण: [५.५.९]

Such a ‘Yogi’ rises above any a) insulting comments or b) entangling praises while performing his dutiful activities. He totally ignores the pleasures or pains involved in the performance of his work. He pays equal attention and respect while treating his friends and unfriendly personalities, as well as relatives.

 नाति भुञ्जन्, अभुञ्जन् वा नातिजाग्रत अभ्यसन् | जीवन्मुक्त: स योगीन्द्र: सर्वत्र वेत्ति माम् सदा [५.१२.१८]

Such a yogi never eats more than what is necessary and enough for his maintenance, nor does he fast unnecessarily. He studies all educative books of knowledge. He does not remain ‘awakened’, neglecting his body’s needs of sound sleep and rest.

(Source of Image: https://theartofindia.in/products/lord-ganesha-22?_pos=103&_sid=e4d761d7b&_ss=r)

Such a divine king of yogi’s is in a spiritual state of ‘Live-liberation’ (जीवन्मुक्त) and capable of realizing my live presence in each and every thing getting sensed by him everywhere.

(to be continued…)

Dr. Dhananjay B. Ghare, Former Scientist, Indian Institute of Science, Bengaluru