Monthly Archives: February 2008

You eat what you are

place-setting

 

Great post from Atma Jyothi blog. Check it out.

“The food which is agreeable to different men is also of three sorts. So, too, are the kinds of sacrifice, austerity and giving. Listen; this is how they may be distinguished.”

-(Bhagavad Gita 17:7)

It is interesting that these three things are major indicators of the dominant guna of an individual.

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What should be our attitude – Sri Aurobindo

 

Aurobindo

From Light for students – Thanks to Surasa

People sleep, they forget, they take life easy — they forget, forget all the time…. But if we could remember… that we are at an exceptional hour, a unique time, that we have this immense good fortune, this invaluable privilege of being present at the birth of a new world, we could easily get rid of everything that impedes and hinders our progress.


So, the most important thing, it seems, is to remember this fact; even when one doesn’t have the tangible experience, to have the certainty of it and faith in it; to remember always, to recall it constantly, to go to sleep with this idea, to wake up with this perception; to do all that one does with this great truth as the background, as a constant support, this great truth that we are witnessing the birth of a new world. We can participate in it, we can become this new world. And truly, when one has such a marvellous opportunity, one should be ready to give up everything for its sake.

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You are to be conscious of yourself, you must awake to your nature and movements, you must know why and how you do things or feel or think them; you must understand your motives and impulses, the forces, hidden and apparent, that move you; in fact, you must, as it were, take to pieces the entire machinery of your being. Once you are conscious, it means that you can distinguish and sift things, you can see which are the forces that pull you down and which help you on. And when you know the right from the wrong, the true from the false, the divine from the undivine, you are to act strictly up to your knowledge; that is to say, resolutely reject one and accept the other. The duality will present itself at every step and at every step you will have to make your choice.

*

“To know oneself and control oneself”, what does this mean?

This means to be conscious of one’s inner truth, conscious of the different parts of one’s being and their respective functions. You must know why you do this, why you do that; you must know your thoughts, know your feelings, all your activities, all your movements, of what you are capable, etc. And to know oneself is not enough: this knowledge must bring a conscious control. To know oneself perfectly is to control oneself perfectly. But there must be an aspiration at every moment.

It is never too early to begin, never too late to continue. That is, even when you are quite young, you can begin to study yourself and know yourself and gradually to control yourself. And even when you are what is called “old”, when you are quite aged, it is not too late to make the effort to know yourself better and better and control yourself better and better. That is the Science of Living. To perfect oneself, one must first become conscious of oneself. I am sure, for instance, that the following situation has arisen many times in your life: someone asks you suddenly, “Why have you done that?” Well, the spontaneous reply, is, “I don’t know.” If someone asks you, “What are you thinking of?” you reply, “I don’t know.” “Why are you tired?” — “I don’t know.” “Why are you happy?” — “I don’t know,” and so on. I can take indeed fifty people and ask them suddenly, without preparation, “Why have you done that?” and if they are not inwardly “awake”, they will all answer, “I don’t know” (of course I am not speaking here of those who have practised a discipline of self-knowledge and of following up their movements to their extreme limits; these people can, naturally, collect themselves, concentrate and give the right answer, but only after a little while). You will see that it is like that if you look well at your whole day. You say something and you don’t know why you say it — it is only after the words are out of your mouth that you notice that this was not quite what you wanted to say. For instance, you go to see someone, you prepare beforehand the words you are going to speak, but once you are in front of the person in question, you say nothing or it is other words which come from your mouth. Are you able to say to what extent the atmosphere of the other person has influenced you and stopped you from saying what you had prepared? How many people can say that? They do not even observe that the person was in such or such a state and that it was because of this that they could not tell him what they had prepared. Of course, there are very obvious instances when you find people in such a bad mood that you can ask nothing of them. I am not speaking of these. I am speaking of the clear perception of reciprocal influences: what acts and re-acts on your nature; it is this one does not have. For example, one becomes suddenly uneasy or happy, but how many people can say, “It is this”? And it is difficult to know, it is not at all easy. One must be quite “awake”; one must be constantly in a very attentive state of observation.

There are people who sleep twelve hours a day and say the rest of the time, “I am awake”! There are people who sleep twenty hours a day and the rest of the time are but half awake!
To be in this state of attentive observation, you must have, so to say, antennae everywhere which are in constant contact with your true centre of consciousness. You register every thing, you organise everything and, in this way, you cannot be taken unawares, you cannot be deceived, mistaken, and you cannot say anything other than what you wanted to say. But how many people normally live in this state? It is this I mean, precisely, when I speak of “becoming conscious”. If you want to benefit most from the conditions and circumstances in which you find yourself, you must be fully awake: you must not be taken by surprise, you must not do things without knowing why, you must not say things without knowing why. You must be constantly awake.
You must also understand that you are not separate individualities, that life is a constant exchange of forces, of consciousness, of vibrations, of movements of all kinds. It is as in a crowd, you see: when everyone pushes all go forward, and when all recede, everyone recedes. It is the same thing in the inner world, in your consciousness. There are all the time forces and influences acting and re-acting upon you, it is like a gas in the atmosphere, and unless you are quite awake, these things enter into you, and it is only when they have gone well in and come out as if they came from you, that you become aware of them. How many times people meet those who are nervous, angry, in a bad mood, and themselves become nervous, angry, moody, just like that, without quite knowing why. Why is it that when you play against certain people you play very well, but when you play against others you cannot play? And those very quiet people, not at all wicked, who suddenly become furious when they are in a furious crowd! And no one knows who has started it: it is something that went past and swept off the consciousness. There are people who can let out vibrations like this and others respond with out knowing why. Everything is like that, from the smallest to the biggest things.
To be individualised in a collectivity, one must be absolutely conscious of oneself. And of which self? — the self which is above all intermixture, that is, what I call the truth of your being. And as long as you are not conscious of the Truth of your being, you are moved by all kinds of things, without taking any note of it at all. Collective thought, collective suggestions are a formidable influence which act constantly on individual thought. And what is extraordinary is that one does not notice it. One believes that one thinks “like that”, but in truth it is the collectivity which thinks “like that”. The mass is always inferior to the individual. Take individuals with similar qualities, of similar categories, well, when they are alone these individuals are at least two degrees better than people of the same category in a crowd. There is a mixture of obscurities, a mixture of unconsciousness, and inevitably you slip into this unconsciousness. To escape this there is but one means: to become conscious of oneself, more and more conscious and more and more attentive.
Try this little exercise: at the beginning of the day, say: “I won’t speak without thinking of what I say.” You believe, don’t you, that you think all that you say! It is not at all true, you will see that so many times the word you do not want to say is ready to come out, and that you are compelled to make a conscious effort to stop it from coming out.
I have known people who were very scrupulous about not telling lies, but all of a sudden, when together in a group, in stead of speaking the truth they would spontaneously tell a lie; they did not have the intention of doing so, they did not think of it a minute before doing it, but it came “like that”. Why? — because they were in the company of liars; there was an atmosphere of falsehood and they had quite simply caught the malady!
It is thus that gradually, slowly, with perseverance, first of all with great care and much attention, one becomes conscious, learns to know oneself and then to become master of oneself.

*

And it is there we have the solution of the problem. You can at every minute make the gift of your will in an aspiration — and an aspiration which formulates itself very simply, not just “Lord, Thy will be done”, but “Grant that I may do as well as I can the best thing to do.”
You may not know at every moment what is the best thing to do nor how to do it, but you can place your will at the disposal of the Divine to do the best possible, the best thing possible. You will see it will have marvellous results. Do this with consciousness, sincerity and perseverance, and you will find yourself getting along with gigantic strides. It is like that, isn’t it? One must do things with all the ardour of one’s soul, with all the strength of one’s will; do at every moment the best possible, the best thing possible. What others do is not your concern — this is something I shall never be able to repeat to you often enough.
Never say, “So-and-so does not do this”, “So-and-so does something else”, “That one does what he should not do” — all this is not your concern. You have been put upon earth, in a physical body, with a definite aim, which is to make this body as conscious as possible, make it the most perfect and most conscious instrument of the Divine. He has given you a certain amount of substance and of matter in all the domains — mental, vital and physical — in proportion to what He expects from you, and all the circumstances around you are also in proportion to what He expects of you, and those who tell you, “My life is terrible, I lead the most miserable life in the world”, are donkeys! Everyone has a life appropriate to his total development, everyone has experiences which help him in his total development, and everyone has difficulties which help him in his total realisation.
If you look at yourself carefully, you will see that one always carries in oneself the opposite of the virtue one has to realise (I use “virtue” in its widest and highest sense). You have a special aim, a special mission, a special realisation which is your very own, each one individually, and you carry in yourself all the obstacles necessary to make your realisation perfect. Always you will see that within you the shadow and the light are equal: you have an ability, you have also the negation of this ability. But if you discover a very black hole, a thick shadow, be sure there is somewhere in you a great light. It is up to you to know how to use the one to realise the other.
This is a fact very little spoken about, but one of capital importance. And if you observe carefully you will see that it is always thus with everyone. This leads us to statements which are paradoxical but absolutely true; for instance, that the greatest thief can be the most honest man (this is not to encourage you to steal, of course!) and the greatest liar can be the most truthful person. So, do not despair if you find in yourself the greatest weakness, for perhaps it is the sign of the greatest divine strength. Do not say, “I am like that, I can’t be otherwise.” It is not true. You are “like that” be cause, precisely, you ought to be the opposite. And all your difficulties are there just that you may learn to transform them into the truth they are hiding.
Once you have understood this, many worries come to an end and you are very happy, very happy. If one finds one has very black holes, one says, “This shows I can rise very high”, if the abyss is very deep, “I can climb very high.”

*

There are some very wise recommendations here, for example, not to concern oneself with what others do nor with the mistakes they make, but to attend to one’s own faults and negligences and rectify them. Another wise counsel is never to utter too many eloquent words which are not effectuated in action — speak little, act well. Beautiful words, they say, that are mere words, are like flowers without fragrance.
And finally, lest you get discouraged by your own faults, the Dhammapada gives you this solacing image: the purest lily can spring out of a heap of rubbish by the wayside. That is to say, there is nothing so rotten that it cannot give birth to the purest realisation. Whatever may be the past, whatever may be the faults committed, whatever the ignorance in which one might have lived, one carries deep within oneself the supreme purity which can translate itself into a wonderful realisation.
The whole point is to think of that, to concentrate on that and not to be concerned with all the difficulties and obstacles and hindrances.
Concentrate exclusively on what you want to be, forget as entirely as possible what you do not want to be.

*

Give up all personal seeking for comfort, satisfaction, enjoyment or happiness. Be only a burning fire for progress, take whatever comes to you as an aid to your progress and immediately make whatever progress is required. Try to take pleasure in all you do, but never do anything for the sake of pleasure.
Never get excited, nervous or agitated. Remain perfectly calm in the face of all circumstances. And yet be always alert to discover what progress you still have to make and lose no time in making it.
Never take physical happenings at their face value. They are always a clumsy attempt to express something else, the true thing which escapes our superficial understanding.
Never complain of the behaviour of anyone, unless you have the power to change in his nature what makes him act In this way; and if you have the power, change him instead of complaining.
Whatever you do, never forget the goal which you have set before you.

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Gayatri is Kamadhenu

Source : Super Science of Gayatri by Pt. Sri Ram Sharma Acharya

gayatri

Kamdhenu is another name of Gayatri. Devata means a person who possesses divine nature. If a person having divine nature worships this great power, he drinks spiritual milk from the breasts of the Divine Mother. He is saved from all botherations. The basic nature and characteristic of the individual soul is happiness. Its main attribute is to remain bathed in eternal bliss. No sooner does it get rid of ignorance induced pain and suffering it regains its original nature. Gods in heaven always remain happy. Man can also remain happy in the same manner on this earth if causes of his suffering are removed. Kamdhenu Gayatri removes all the sufferings of her devotees.

Deliverance from Suffering of Three Kinds
The causes of all suffering are (1) ignorance, (2) infirmity and (3) inadequacy. A person becomes happy to the extent he is able to remove these  causes of suffering from within  him. The outlook of a person about the world gets vitiated on account of ignorance. Being ignorant of his true identity  he gets entangled in a false sense of identity with the transient  phenomena  and becomes unhappy. The feelings of selfishness, self-indulgence, greed, ego, narrow-mindedness and anger deflect  a man from his duty. He abandons far-sightedness, hankers after money, materials, false name and fame which are all transient and chimerical. Thus he strays away more and more from his true self which is the spark of the Divine. This separation from the Source is the original sin. Sin automatically results in suffering. On account of ignorance he is unable to understand  the basic purpose of his life in this world. Consequently, his hopes, cravings and imaginations know no end. On account of such a perverted out look normal ups and downs of life make him laugh, cry and weep.

Death of a relative, differences in the tastes and temperament of colleagues, ups and downs and fluctuations in circumstances are all natural but the ignorant man insists that what he  wants must always happen and he should never be required to face adverse circumstances. When this does  not happen as per his fancies and events unfold contrary to his wishes, he weeps and cries. Thus, ignorance leads to innumerable sufferings.

 

Infirmity means weakness. A man is unable to enjoy his natural basic rights on account of his physical, mental, social, intellectual and spiritual infirmities. Delicious dishes, beautiful damsels, sweet music, beautiful scenery have absolutely no meaning for a diseased person. He cannot enjoy money and wealth. How can one enjoy the joys of studying literature, poetry, philosophy etc. if he is intellectually bankrupt ?

Love, devotion, company of righteous persons and spiritual bliss can hardly be enjoyed by a person who is spiritually bankrupt. Nature’s law of survival of the fittest works in eliminating the weak. The weak are always harassed and eliminated. Even positive, factors become quite unfavourable to such a man. Winter season which adds to the strength and vigour of strong persons and to the pleasures of an humorist becomes the cause for catching pneumonia, gout, rheumatism to a person of weak constitution. Factors  which are debilitating for the weak prove invigorating for the strong. Even mighty emperors feel proud in adopting the figure of a roaring lion as the state emblem of their kingdom while the weak bleating goat is killed by wild animals or is sacrificed before the idol of Bhawani. The Infirm, thus, always suffer and even favourable factors do not prove helpful to them.
Materials security  is yet another cause for human suffering.  Difficulties of several kinds have to be faced on account of scarcity of food, clothing, water, housing, cattle, land, companions, friends, money, medicines, books, weapons, teachers etc. and a person has to curtail hislegitimate needs, suppress his feelings and waste his precious life. Even capable and competent persons feel themselves crippled beaten down for want of material resources.

Gayatri is Kamdhenu
One who sincerely invokes, adores and worships Gayatri, enjoys pleasures similar to the ones a child feels while sucking nectarlike milk of his mother’s breasts. He gets rid of suffering created by ignorance, infirmity and scarcity and all his righteous desires are fulfilled. Gayatri is Kalpa Vraksha It is said that there is a Kalpa Vraksha in heaven and a person sitting underneath it gets whatever he wants. All his desires are instantly fulfilled. One can imagine how happy shall a person be who possesses such a Kalpa-vraksha. There is such a Kalpa-Vraksha on this earth also which again is known as Gayatri. By outward appearance it is a string of twentyfour letters or nine words but by deep contemplation it will be found that every letter and word of this Mantra incorporates in it the keys to the fulfilment of all  righteous desires of a man.
Gayatri is not only one of the numerous gods or goddesses. It is the original creative energy of the Absolute Brahma, which is transcendent, In incomprehensible and beyond the cosmos. The words Gayatri upasna carry the same meaning as Ishwar-bhakti ,Ishwar-upasana, Brahma-Sadhana, Atma-sakshatkar, Brahma-darshan, prabhu parayanta etc.Gayatri-Sadhana is, in fact, exemplary yet easiest way of worship. Those who tread this path pass joyously through life and ultimately reach the ultimate goal of God-realization. Absolute Brahma and Gayatri are, in fact, Two-in-One.

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Yoga’s forgotten foundations

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Free online book from Satguru Sivaya Subramuniyaswami from Kauai’s Hindu Monastery. Its a nice read, nothing heavy and with lot of examples from our daily life.

Check it out here  (The document is about 6MB so it might take some time to download).

 

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Love and sincere prayers bring success in your life

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Discourse given by Bhagavan Sri Satya Sai Baba on the occasion of Christmas, 2004

How is it that the sun rises in the morning and sets in the evening
       with utmost regularity every day?
How is it that the stars twinkle beautifully in the sky at night and
       hide themselves during the day?
How is it that the wind blows incessantly and sustains the living
       beings without taking rest even for a moment?
How is it that the rivers flow perennially making gurgling sounds?
(Telugu poem)

 

The word jagat (world) means that which is born, sustained, and ultimately dissolved. God, who is responsible for the creation, sustenance, and dissolution of the world, has no specific form. He pervades the entire world in the form of the five elements, namely, ether, wind, fire, water, and earth. There is no place or person where these five elements are not present. The same truth is proclaimed by the Bhagavad Gita: Sarvatah panipadam Tat sarvathokshi siromukham, sarvatah sruthimalloke sarvamavruthya tishthati (with hands, feet, eyes, head, mouth and ears pervading everything, He permeates the entire universe). There is no place where God does not exist. How can anyone comprehend or explain the principle of such an all-pervasive divinity?

 

People attribute various names and forms to God. They celebrate the birthdays of their chosen divine forms, worship them, and derive joy thereby. But it is not possible for anyone to fathom fully the nature of divinity. However, no one can afford to ignore this fact. When the child is separated from the womb of the mother, it starts crying. What is the reason for this? The moment you put a drop of honey or milk on its tongue, the child stops crying. From this we can say that everyone is born with hunger and thirst. What type of hunger is that? Is it worldly or spiritual? It is difficult to judge who is born with what type of hunger. However, hunger is common for all. Food is essential to satisfy one’s hunger. It is the duty of every individual to strive for sustenance for himself and also share it with others.

 

God has neither birth nor death. He is beyond all names, forms and attributes.

God is eternal without birth or death.
He has no beginning, middle, or end.
He is omnipresent and is the eternal witness.
(Telugu Poem)

 

How can anyone give a specific name to God, who is all powerful and all-pervasive? The earth absorbs rainwater and supplies it to the crop. As a result, we reap the harvest. Thus, mother earth sustains our life by providing our sustenance. Water is very essential for our survival. One may live without food for a few days, but no one can live without water. Water is the gift of God. It can be acquired only through prayer and not by any other means. People in many places perform worship and offer special prayers to invoke divine grace for water. Pauper or millionaire, everyone must pray to God, for He is the one who gives us food and water. Man cannot create food and water by himself. He does not even know what type of food is essential to lead a healthy life. He should make efforts to understand this.

Whatever God does is for the welfare of the world. You must understand that world is the very form of God. The creator and the creation are not different from each other. One should not worship God for the fulfilment of worldly desires. One should pray to God to attain Him. He showers His grace on the devotee and gives the devotee everything they require. He alone knows what is good for the creation. Everything needed is provided by Him when the time is ripe. Without any overt effort from you, He gives you what you deserve. It is not the quality of a true devotee to feel disappointed and blame God if desires are not fulfilled. It is the duty of devotees to find ways and means to earn divine grace and make efforts to attain Him.

 

No one can comprehend the ways of God. In this context, Saint Thyagaraja sang a verse:

Not even a blade of grass will move without divine Will.
Right from an ant to Brahman, God pervades everything,
Some people do not understand this and take pride in their intelligence.
But no one, however mighty, knows what is going to happen in the next moment.
(Telugu poem)

Nobody can understand or explain divine plans. God alone knows His plans, and only He can reveal them. No one can predict when God will shower His grace on an individual. Only God knows the answers to the questions like who, when, where, why, and how. If one forgets God and gets carried away by ego and a sense of doership, one will not meet with success in one’s endeavours. Anything can be achieved through prayer. There is nothing greater than prayer. Hence, everyone must necessarily offer their prayers to God. However, one should not pray for worldly gains. “Oh God! I want your love and nothing else.” This should be your constant prayer. Once you become the recipient of God’s love, you can conquer the entire world.

You may undertake any task, but do not pray to God for the fulfilment of the task undertaken. Instead, leave everything to His Will. Have full faith that He will do what is good for you. Pray to Him, “Oh God, please take care of our needs every moment of our life.” When you discharge your duties surrendering everything to God’s Will, you will certainly achieve success in your tasks. But Swami’s Will takes shape without any prompting or planning at the appropriate time. Whatever Swami requires arrives unasked.

However, Swami would like to make one more thing clear. As things come to us unasked, we utilise them for the benefit of others, too. Swami does not want anything at all! Swami’s only purpose is that, having come here, you should make best use of this opportunity and lead your lives in a happy and sacred manner. You need not give anything for Myself. Swami is always ready to fufill your desires. But before you express your desire, you should enquire yourself whether you really deserve it.

Any mighty task can be accomplished by prayer. Hence, pray to God silently. Do not pray for the fulfilment of your petty desires. Give up all desires and pray to God wholeheartedly with love. You will certainly find fulfilment in life. You can understand and experience divinity only through love. Some people complain, “Swami, God is not coming to our rescue in spite of our incessant prayers.” I tell them, “The mistake lies in your prayer and not in God.” If your prayers are sincere, they will certainly be answered. There is nothing that God cannot accomplish.

The stories of the Lord are most wonderful and sacred in all the three worlds.
They are like sickles that cut the creepers of worldly bondage.
They are most ennobling and elevating.
They confer bliss on the sages and seers doing penance in forests.
(Telugu poem)

Today, we are celebrating the sacred festival of Christmas. We should celebrate it in the true spirit without entertaining petty desires. Jesus was the son of God. While he was being crucified, he said, “Oh father, let thy Will be done.”

When you surrender yourself to God’s Will, he will take care of you. Do not develop superiority complex. Give up ego and pomp. Pray silently and sincerely. If your prayers are not answered, you can certainly question Me. God is not confined to a place somewhere in a distant corner. He always resides in your heart. He can accomplish anything. He is ever ready to perform any task, be it big or small for the sake of His devotees. All are His children. Hence, He will certainly answer our prayers.

Jesus taught, “All are children of God.” When you have such firm conviction, you can accomplish any task. You need not go through voluminous books. Fill your heart with love and leave everything to His Will. You will certainly achieve success in your endeavours.

Embodiments of Love!

Love is the quintessence of Swami’s discourses. His love is power. There is nothing greater than love. When you develop love, you can face the challenges of life with ease and emerge victorious. God will always be with you, in you, and around you and will take care of you. Any mighty task can be accomplished through prayer. However, your prayers should be sincere. There should be unity of thought, word, and deed. Develop firm faith that Swami is in you and that He always listens to your prayers. If you think that Swami is outside, how will your prayers reach Him?

Embodiments of Love!

It is only love that will help you to achieve success in your life. Hence, develop love. That is the true prayer that God expects from you.

Bhagawan concluded His Discourse with the bhajan, “Prema Mudita Manase Kaho”.

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Activation of Internal power centers by Gayatri Sadhana

GayatribyRaviVarma

Source: Super Science of Gayatri

There are many large and small, visible and invisible glands in the body. Yogis know that some specific energies lie hidden in these glands, ShatChakras (six energy centre) related to the Sushumana are quite well known but there are several other such glands in the body. The utterance of different words has its impact on different glands and by such impact the energy of these glands gets stimulated. Mantras have been composed on this basis. There are twenty-four letters in Gayatri Mantra which are related to twenty-four such glands located in the body which, on getting stimulated, activate and awaken the powers of righteous wisdom. By uttering Gayatri Mantra the sitar of the subtle (Sookshma) body of the Sadhak  starts playing, tinkling at twenty four points, creating sound waves which impact important  elements of the invisible world. It is this impact which becomes more and more pronounced and tangible through Gayatri Sadhana.

Sound is synonymous with Brahma. It is Brahma from whom the original first creative vibration issues forth resulting in seven-time chanting of OM.  Om create vibrations which regulate this creation. Later, three main waves of Sat, Raj and Tam relating to Hreem, Shreem and Kleem elements respectively flow in this current. It is further divided into branches and sub-branches which are known as Beej-Mantras. The letters, words and clauses of Gayatri Mantra have been seen by a seer vision and emanate from the unified field of creative energy, arranged in a specific and special sequence and inter-relationship. Chanted with sincere devotion, they plug the sadhak’s soul into the supreme and inexhaustible fount of spiritual energy.

The vibrations of a specific sound spread in the ether and attract atoms of similar type and return to their origin within few moments, duly charged with appropriate energy . This is how Mantras accomplish miraculous effects. The chanting of Gayatri Mantra activates the network of nerves in the mouth and stimulates specific glands. No sooner do they get stimulated, a Vedic symphony is created which spreads in the ether, takes a round of the entire universe, coming back to the source with its energy augmented manifold, capable of fulfilling the desired purpose. Gayatri Sadhana, thus, becomes  a spiritual as well as a material boon for the Sadhak.

The factor which makes Gayatri Mantra extremely potent is the sadhak’s confidence coupled with faith.  Tulsidas has in his Ramayan compared faith and confidence to Bhawani and Shankar and stated, “Bhawani Shankaro vande shraddha vishvas rupino.” It is faith which has the power to turn a bush into a ghost, a rope into a snake and an idol into God. There are people who happily sacrifice money, comfort and even life for defending one’s faith and conviction. Eklavya, Kabeer etc. are examples of persons who acquired Knowledge  not directly from their masters, Gurus, but by dint of their unflinching faith in them.  A Sadhak devoid of faith may utter a mantra hundreds of times but it will not have any effect. When the Sadhak takes up Sadhana with faith and confidence Gayatri Mantra becomes much more effective and proves to be extra-ordinarily powerful due to the combined effect of faith and the Mantra’s own instrinsic spiritual energy.

InternalPowerCenters

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Shiva’s cosmic dance at CERN

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Reference: Fritjof Capra

On June 18, 2004, an unusual new landmark was unveiled at CERN, the European Center for Research in Particle Physics in Geneva — a 2m tall statue of the Indian deity Shiva Nataraja, the Lord of Dance. The statue, symbolizing Shiva’s cosmic dance of creation and destruction, was given to CERN by the Indian government to celebrate the research center’s long association with India.

In choosing the image of Shiva Nataraja, the Indian government acknowledged the profound significance of the metaphor of Shiva’s dance for the cosmic dance of subatomic particles, which is observed and analyzed by CERN’s physicists. The parallel between Shiva’s dance and the dance of subatomic particles was first discussed by Fritjof Capra in an article titled “The Dance of Shiva: The Hindu View of Matter in the Light of Modern Physics,” published in Main Currents in Modern Thought in 1972. Shiva’s cosmic dance then became a central metaphor in Capra’s international bestseller The Tao of Physics, first published in 1975 and still in print in over 40 editions around the world.

A special plaque next to the Shiva statue at CERN explains the significance of the metaphor of Shiva’s cosmic dance with several quotations from The Tao of Physics. Here is the text of the plaque:

Ananda K. Coomaraswamy, seeing beyond the unsurpassed rhythm, beauty, power and grace of the Nataraja, once wrote of it “It is the clearest image of the activity of God which any art or religion can boast of.”

More recently, Fritjof Capra explained that “Modern physics has shown that the rhythm of creation and destruction is not only manifest in the turn of the seasons and in the birth and death of all living creatures, but is also the very essence of inorganic matter,” and that “For the modern physicists, then, Shiva’s dance is the dance of subatomic matter.”

It is indeed as Capra concluded: “Hundreds of years ago, Indian artists created visual images of dancing Shivas in a beautiful series of bronzes. In our time, physicists have used the most advanced technology to portray the patterns of the cosmic dance. The metaphor of the cosmic dance thus unifies ancient mythology, religious art and modern physics.”

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