Conceptual stress for reference

CONCEPTUAL STRESS
UNDERSTANDING AND MANAGEMENT

BY

Shriniwas Janardan Kashalikar.

PRAYER [THE CONTENT AND CONCEPT]
SHRI GANESHAAYA NAMAH
Before beginning to write, I offer my prayers to Lord Shri Ganesha
who is the God of realization for enabling me to express health
promoting content with accuracy in this book.
The meaning of the expression “God of realization” is very
interesting and profound. In the nature there are various divine
‘powers’ or ‘energies’ and express or manifest themselves in different
forms. Lord Ganesh is the source of experience of pure knowledge in
a human being. It is therefore customary and appropriate to pray Lord
Ganesh before starting any writing work.
Since the realization of truth is the prerequisite to accurate vision,
decision, commensurate desire and intention to act, conviction and
strength to act, accurate action, it is appropriate to pray Lord Ganesh
before starting any work. These all constitute HOLISTIC HEALTH
or SWADHARMA.
Hence it is said
VAKRATUNDA MAHAAKAAYA SURYAKOTISAMAPRABHA
NIRVIGHNAM KURU ME DEVA SARVAKARYESHU
SARVADAA
Which means
O Lord Ganesha with beautifully twisted trunk and gigantic body you
are bright like billions of suns. Please very work of mine devoid of
deficiency and defeat.
**
Now I offer my prayers to the goddess of knowledge i. e. Sarasvati.
Because she gives the ability to transform realization into thoughts

and thoughts into language, either spoken or written. She also gives
the ability to grasp various forms of art and knowledge and their
expression in different forms.
Hence I pray
YAAKUNDENDUTUSHAARHAARDHAVALAA
YASHUBHRAVASTRAVRUTAA
YAAVEENAAVAR DANDAMANDITAKARAA
YAASHVETAPADMAASANAA
YAABRAHMAACHYUTA
SHANKLARAPRABHUTIBHIRDEVAISADAAVANDITAA
SAA MAM PAATU SARASVATI BHAGAVATI
NIHSHESHAJAADYAAPAHAA
Which means
Oh goddess Sarasvati who is fair complexioned like flowers of
KUNDA [JASMINE], moon and snow showers, clad and in white
clothes with hands adorned by VEENA-the string instrument [which
produces divine melodies], sitting on the white lotus being
worshipped by BRAHMAA, ACHYUTA, SHANKARA and other
deities and one who destroys the shackling fossilizing ignorance,
please protect me [from ignorance and evils born out of it]!
I also pray
SHULKAAM
BRAHMAVICHAARASAARAPARAMAMAADYAM
JAGADVYAAPINEEM
VEENAPUSTAKADHAARINEEM ABHAYADAAM
JADYANDHAKAARAPAHAAM
HASTE SPHAATIKAMALIKAAM VIDADHATEEM
PADMAASANESANSTHITAAM
VANDETAAM PARAMESHVAREEM BHAGAVATEEM
BUDDHIPRADAAM SHAARADAAM
Which means
Oh enlightening Shaarada goddess, who is fair complexioned means
full of SATVAGUNA [conscientiousness], the essence of the
knowledge of self realization, the source of energies encompassing
the whole universe, holding the VEENA and book, destroyer of

darkness of ignorance and thereby making you fearless, holding the
rosary of SPHATIK beads, sitting on lotus I prostrate in front of you
and offer my salutations to you.
Now I also pray the guru principle.
GURURBRAHMAA GURURVISHNU GURURDEVO
MAHESHVARAA
GURUH SAKSHAAT PARABRAHMA TASMAI SHRI GURUVE
NAMAH
I refer this by the word principle because it is a cosmic principle
BRAHMA or the origin of the universe which embodies all the
qualities of the three deities BRAHMA, VISHNU and MAHESH
representing three GUNAS viz. SATVA, RAJA and TAMA.
SATVA is nothing else but crystal clear conscience governed
perceptions. Feelings and actions.
RAJA is ego driven perceptions, feelings and actions
and TAMA means ignorance driven perceptions, feelings and actions.
This principle manifests through either human body, scriptures,
through dreams and even through various manifestations in the
nature! The guru principle is said to embody three deities or three
gunas because a loving guru takes beyond the three gunas viz.
SATVA, RAJA and TAMA
because guru takes us from the ignorance to knowledge.
Now I pray goddess Gauri. I reverently offer my salutations to her
and pray her to bless me for success of this book in every possible
way. May she bless all those concerned with this book in every walk
of life in every possible way.
SARVAMANGAL MAANGALYE SHIVE
SARVAARTHAASADHIKE
SHARANYE TRYAMBAKE GAURI NARAYANEEM
NAMOSTUTE
Which means
Gauri, Narayani, Tryambaka are the names of the divine energy
which manifests in the form of regulator of fulfilling elegance and
success in every activity. I prostrate in front and salute her again and
again.

After these prayers I offer my prayers to Lord Narayana who is
traditionally worshipped in our family, for His blessings. He is the
supreme consciousness. In fact it is He who is responsible for all this
that is being written
JANGAMAAJANGAMAMCHEDAM
JAGANNAARAYANODBHAVAM
YOGODNYAANAM TATHAA SAANKHYAM
VIDYAASHILPAADIKARMA CHA
Which means
Plants and animals have developed from NARAYANA in as much as
YOGA, DNYAANA, SAANKHYA, ARTS, CRAFTS are originated
from Him.
Hence I wish to pray
NAMOSTVANATAAYA SAHASRAMURTAYE
SAHASRAPAADAATKSHISHIRORUBAAHAVE
SAHASRANAAMNE PURUSHAAYA SHAASHVATE
SAHASRAKOTI YUGADHAARINE NAMAH
I offer my humble salutations, to Ananta [Lord Narayana ] which
means the infinite, who has thousands of forms, thousands of feet,
thousands of eyes, thousands of heads, thousands of chests, thousands
of arms, thousands of names and who is eternal PURUSHA [supreme
consciousness] occupying thousands of billions of epochs called
YUGA.
Now I pray all the yogis, saints, prophets and the rishis. They are the
manifestations or incarnations of the supreme consciousness and have
been enlightening, empowering and guiding the mankind for ages. I
pray that they bless this book and enable it to serve the mankind
Lastly I pray for the welfare of the universe.
SARVETRAH SUKHINAH SANTU SARVE SANTU
NIRAMAYAH
SARVE BHADRANI PASHYANTU MA KASCHIT
DUKKHAMAPNUYAT
[Let everyone be happy, healthy and well meaning and let there be no
grief in anyone’s life]

With this feeling underlying this book I offer the book with utmost
reverence at the lotus feet of Lord Narayana.
Many of us may have strong objection to prayers. They may feel that
such praying is an indication of weakness, diffidence and
dependence. According to some this can be even paranoid behavior.
Even as I have no intention to change this point of view [as that can
happen only through one’s experience and not by mere explanations],
it is still thought appropriate to give explanation which may prove
helpful to the concerned ones. However it is not expected that
anybody agrees with whatever is written. It is always a healthy thing
to read, think over and verify the contents rather than accepting them
without scrutiny and verification.
These prayers are meant for getting strength from the infinite cosmic
powers, of which we are manifestations or extensions. The cosmic
energies, gods and goddesses can be compared to the powerhouses
and we can be compared with the electric bulbs, which are the
extensions of the electricity from the powerhouses.
In case there are blocks in the wiring, then the bulbs will not illumine
adequately. In such case the only way to illumine the bulb would be
remove the blocks and facilitate free flow of electricity. In case of
human beings ‘blocks’ develop due to natural development of ego,
pettiness and superficial values. These ‘blocks’ can be effectively
removed by the prayers and also by chanting or remembering the
name of God.
We can take another example. We are leaves of a life tree. Because of
ego we tend to identify ourselves as isolated, alienated, disconnected,
discrete, disjointed ‘leaves’! This makes us weak, petty, arrogant,
diffident, cynical, depressed and frustrated. Prayers are like
reestablishing the link with roots of the tree of which we are the
leaves!

DEDICATION

PRAYENA DEVA MUNAYAH SWAVIMUKTIKAMA
MAUNAM CHARANTI VIJANENA PARARTHA NISHTHA
NAITANVIHAYA KRUPANAN SWAVIMUKTI EKO
NANYAM TADASYA SHARANAM BHRAMATONUPASHYE

Oh Lord, in general, most of the great saints, sages, yogis and rishis
renounce the world, live in seclusion and observe silence in search of
salvation/liberation for themselves.

Since you are the only savior for my billions of brothers and since they can
not get salvation from anywhere else [in case I do not seek it from you for
them],
I do not want to be a mean person to seek liberation for myself alone.

So says the great Pralhada as is articulated in SHRIMAT
BHAGAVATAM.

This is especially important in view of the fact that though stress [and
hence conceptual stress also] is a universal phenomenon, it is not
understood by everyone. Only a few fortunate ones would be able to
understand and manage it. It is their privilege and DHARMA to help
others in managing stress. In this regard it is interesting to note that in
these days neither individual liberation nor individual stress
management are possible! They are intricately and inseparably bound
with the liberation and stress management of billions others, who can
neither read, nor understand this book and who can not manage stress.
Bhagiratha [who is said to have brought the Ganges from heaven to
the earth] and Prometheus [who is said to have stolen fire from the
gods] to save the mankind and many others have set examples for us to
follow.
*
*
I DEDICATE THIS BOOK

TO
THE ETERNAL LIGHT THAT HAS BEEN ENLIVENING THIS
UNIVERSE AND ENLIGHTENING THE LIFE OF MILLIONS
THROUGH MILENNIA
AND
TO
MY LATE MOTHER AND FATHER
[THROUGH WHOM MY LIFE (and hence this work also)
MANIFESTED]

SHRINIWAS JANARDAN KASHALIKAR

CONTENTS
Prayer
Dedication

Meaning of conceptual stress

Necessity to write this book

Why should you read this book?

Importance of managing conceptual stress effectively

Concepts related to healthy living
I] Concept of holistic health
II] Healthy aging
III] Concept of Good Morning
III] Concept of Observance of Silence [Mauna]
IV] Concept of Drinking Water the Sap of Life
VI] The Concept of Bath
VII] Massage
VIII] Walking
IX] Concept of composed mind.

Concepts related individual life
1.Concept of physical pain
2. How to overcome the shame of being non-normal?
3.How to overcome the fear and shame of disease?
4. How to reduce the unpleasantness of death?
5. How to overcome loneliness?
6. How can we overcome negative or depressive thoughts?
7.How to overcome jealousy?
8. How to overcome frustration?
9. Why do we indulge in or refrain from things and repent later?

Concepts related to social life
i] How can we overcome the stress caused by conceptual chaos in the
field of education?
ii] Stress resulting from inadequate understanding of the consumer
interest

iv] Conceptual confusion about communalism

vi] How to manage the stress resulting from inadequate grasp of ever
growing
corruption?
vii] Employees-employer relations
v] Understanding causes of strikes in public hospitals in India
viii] Concept Of Functioning of a Municipal Body

Concepts of abstract nature
A] Is it true that KARMAPHALASIDDHANTA, justifies injustice,
exploitation and inequality?
B] Concepts of superstition, faith and rationality
C] Is it useful to find out the degree of pleasure or sadness?
D] We are taught to obey. But is it always correct to obey blindly?
E] Ideology
F] Non Violence
G] Concepts of charity and swadharma
H] What is satisfactory living?

I] Family life

J] Miracles
K] The Concept of Holistic Medicine
L] Practical utility of understanding death and immortality

M] Are there any other concepts, which give rise to the fear and
unpleasantness of death?
N] It is said that the ultimate aim of human life is MOKSHA or
LIBERATION from the cycle of birth and death. If this is true then
how do we explain the reincarnation of Lord Vishnu? How can we
explain the reincarnation re-incarnation of Krishna [He assures in
Geeta that he reincarnates in every epoch]? Or even for that matter
Dattatreya?
O] Understanding of first eight chapters of Geeta found useful in the
management of conceptual stress.

Meaning of conceptual stress
Conceptual stress is not a separate entity. It is a part of over all process of
stress. We can also call it intellectual stress. In modern life where the pace
of change of life has become very fast, we are unable to understand the
rapidly emerging new issues in life. Our conceptual framework gets

shattered and we become helpless and miserable. This state of helplessness
and misery and consequent deleterious effects on individual and social life,
constitute conceptual stress and it has acquired menacing dimensions!

Morality, ethics, customs, traditions, conventions etc. i.e. guidelines of past
in every sphere of life are being proved inadequate and also irrelevant.

To give a simple example, cancer phobia [excessive and unfounded fear
of cancer] is nothing but a case of conceptual stress. Cancer phobia many
times results from inappropriate view, feelings and actions [conceptual
deficiency] about the phenomenon of cancer, its nature, its symptoms such
as pain and its outcome.
What are the symptoms of cancer phobia?

A patient of cancer phobia always suspects that he/she has cancer,
whenever he gets pain. If he/she gets repeated pain, in a particular organ
then he/she starts suspecting cancer of that particular part! This leads to
morbid fear, anxiety, worry, and sense of helplessness.

Conceptual stress involves defective or deficient perception, deficient
ideas, inaccurate thoughts, disproportionate emotions, unreasonable
instincts and unnatural physical needs, which are associated with
abnormal electrophysiological interactions between various neurons in
the brain. The secretion of different neurotransmitters, secretion of
hormones and metabolic activities are abnormal and involve deleterious
effects on personal and social health.

Conceptual stress is minimal or absent if you are totally ignorant and
adjusted to a self centered, petty, indifferent, reflexive, passive, and
stereotyped life style like a lower animal.

Conceptual stress is maximum when your perspective assumes global
dimension, your feelings reach out to the miseries of the millions and your
thinking reaches out to the mysteries of millennia! Your conceptual stress
magnifies when your heart starts bleeding for suffering in even the remotest
part of the world and even to the suffering of animals! Your conceptual
stress worsens when you actually start searching for solutions as you come

across conflicting opinions. This stress gets further multiplied when you
start coming close to the solutions and begin to encounter difficulty in
expressing them. This becomes more disturbing when you see every one
turning away from you and your solutions being proved ineffective, though
not inaccurate! Since you are not proved wrong, you do not find valid
reason also to abandon your views and work. You land in an agonizing
question, “Why you are ineffective if you are accurate?”. At this point the
very foundation of your existence begins to shake and your existence
almost gets uprooted! Then gradually if and when you begin to see
increasing matching, agreement, or harmony between your life and the
universe [which in most cases would constitute changes in the direction
of global welfare] your conceptual stress begins to get relieved
simultaneously as that of the others!

It is true that we manage to ignore some questions, and rightly so e.g.
mathematical problems need not as a routine, bother a biologist.
Similarly, problems in one’s educational career are best dealt with in
the text-books and guides of those subjects and or solved by the expert
teachers in that particular field!

But there are issues which are a] unavoidable, b] are faced by most of
us, c] affect our personal and family lives immensely and d] affect the
well being of the society immensely and produce CONCEPTUAL OR
INTELLECTUAL STRESS in almost every one!

Necessity to write this book?
There are thousands of books in the market on personality development,
making money, being effective, making friends, winning people and so on.
There are thousands of books, which deal with psychology, philosophy,
religion, ethics, yoga, meditation, prophets, saints and such topics. A lot of
information on these subjects is available on electronic media and Internet
also. In fact the explosion of information on such subjects is mind
boggling. Further, the information technology, internet, email, fax, ISD,
and other modalities of satellite transmission have taken this information to
a large majority of people, who hitherto did not have the access to this
information. But there are three reasons because of which I decided to write
this book.

The first is that it is usually not possible to precisely find out what would
guide accurately in conceptual stress. This is because, there are many
views and most of them are apparently conflicting and confusing. Efforts to
search for information and get answers to day to day problems prove either
futile or in fact add to confusion and frustration and prove
counterproductive.

The second reason is that majority of this information is characteristically
restricted to superficial aspects of human life. Because it is superficial, it is
incapable of improving the understanding of life. This hollow and impotent
information therefore is devoid of the content and power to enable readers
to live with inner growth, magnanimity, fulfillment, harmony and
happiness. In fact it makes you miserable. It stimulates your desire to
become rich, famous, powerful, etc. and creates a sense of perpetual and
ever increasing demands. This gives a feeling of deficiency. As a result,
discontent and jealousy grow. Glorification of ordinary people for
commercial, political and other benefits, sugar coated implicit
indoctrination of pettiness, misleading advertisements can and do create
self-pity. There are advertisements, which implicitly drive home a
ridiculous message that you do not love your children because you do not
give them a particular soap, or chocolate or something of that sort! There
are other advertisements which proclaim albeit indirectly that you are
clumsy if you do not wear a particular shirt, stupid if you do not smoke a
particular cigarette or out of fashion if you do not drink a particular
whisky! One can quote hundreds of examples of such surreptitiously brutal
and criminal information, which humiliates you!
Another damaging impact of this information is that it gives an impression
that sanity has no place in the future. Thus it can shake your faith in
goodness and sanity! It can tear your senses apart and confuse you. It can
shatter your faith in yourselves and destroy your hopes in any bright future
for yourselves, or the society! As a result, it can force you into spending
hours, days, weeks, months and even years after years in utter selfishness
marked by rabid material pursuits and criminal activities or utter
depression, bitterness and frustration, marked by suicidal activities.

The third reason is that everyone has conceptual stress to a greater or
lesser extent and also frank or subconscious desire to manage it effectively.

As I went on writing, it gave me immense satisfaction and vigor in spite of
the fact that such writing involves total personal consumption. I am sure
that it would rejuvenate you and help you to help yourself and also the
others in need!

Why should you read this book?
Even after reading the foregoing you still may have a question, “Why
should we read this book?”. This question is quite appropriate. You may
ask and quite justifiably so, even more questions such as the following.
“Why should we not give preference to our business, service, domestic
work, or things such as part time additional job, shares or anything that
either earns or saves money for us? Why should we not opt for some
wonderful things such as hiking, trekking, swimming, jogging, physical
exercise etc, which are good for physical health? If there is extra time then
why should we not get involved in some charity work? Lastly, if we have
inclination for things such as music, socialization, good food, good
company, good drinks, etc. which relax us, then why should not we indulge
in them and become happy?”

The answer to these questions is simple.
It is for you to decide whether to read this book with priority or not and in
fact even whether to read it at all or not!

But think of issues such as education, child labor, charity, physical pain,
fear of diseases, loneliness, fear and grief of death and so many such
things. These are issues, which influence individual as well as social life.
These are such issues that that neither can you ignore them, nor can you
escape from them. Added to this is the fact that you do not have enough
time and energy to solve them. They are the ones, which if not understood
properly, can cause you conceptual stress. In view of the fact that they
would go on nagging you through out, spoil your health and that of the
family and society, you would definitely welcome if you are offered
solutions for them. It is precisely such solutions that I have offered in
this book for which you may want to read this book!

It so happened that I got involved in the issues, which are apparently
unrelated to individual life [but actually are not], in addition to those in
my personal and family life. Further, I could spend time, energy, money
and everything one could, to study them on priority basis. Hence I feel
privileged to have got the solutions to my satisfaction, which now appear
so simple! I feel ecstatic to offer them to you. I do not intend to entangle
you in any complex, tedious, scholastic, boring and exasperating
intellectual exercise, but directly offer the solutions. I am sure you will
experience clarity, harmony, peace, love, romance, buoyancy and
enthusiasm while reading this book! You would experience happiness of
overcoming the instinctual suffocation, emotional turbulence,
behavioral disharmony, intellectual confusion and inappropriateness
and ineffectiveness of action in society.
This is my promise based on my first hand experience.
However, you may not believe in me at this juncture but there is no
harm in verifying my statement; for which you have to read at least the
next page!

Importance of managing conceptual stress effectively

The only way of effective stress management is to understand the nature,
causes, dimensions, mechanisms, effects and principles of management of
stress. Basically this involves improvement in cognition, affect and
conation. In other words, this involves improvement in our views, our
feelings and our actions. In my book, “STRESS, UNDERSTANDING
AND MANAGEMENT, A WAY TO TOTAL WELL BEING”, I have
discussed these things.

But having studied the basics required in stress management one looks
forward for greater efficiency.

For more effective management of stress, management of conceptual
stress is essential and for that, further improvement in views, feelings
and actions is essential. For this, it is imperative to study issues, such as
those mentioned on page XII, which affect private as well as public life
and especially those issues, which are pertinent to our fields.

Please remember, WITHOUT EVOLVING VIEWS, FEELINGS AND
ACTIONS WITH RESPECT TO ISSUES IN INDIVIDUAL AS WELL
AS SOCIAL LIFE, PERTINENT TO YOUR FIELD, STRESS IN
GENERAL AND CONCEPTUAL STRESS IN PARTICULAR CAN
NOT BE MANGED EFFECTIVELY.
I have discussed some issues in my previous book but in brief.
In this book we will consider such several issues of immediate
relevance in day to day lives. I am sure this will pave a way for
conceptual clarity and thereby more efficient stress management.
Unfortunately many of us try frantically to manage stress [and
conceptual stress], without this understanding and as a result, create
and perpetuate misery for themselves and the society. All short cuts
marketed under the disguise of stress management can at times be
temporarily useful but ultimately prove useless and even
counterproductive in personal and social life.

Now let us see why effective stress [and conceptual stress] management is
essential.

Every one of us has stress. Thus a student may have stress of examination
or competition and a doctor may have a stress of treating a difficult disease.
A farmer may have stress of drought and a mill worker may have stress of
lay off. A Prime Minister of a country may have stress of a crucial decision
making such as nuclear testing, dealing with religious sentiments or flak
from media etc.

It has to be appreciated that just as the causes of the stress vary, just in the
same way the implications of the stress also vary. Thus the adverse effects
of the ineffective management of stress in individual life as well social life
vary. Thus the student may avoid appearing from examination, the doctor
may shirk from his duty, the farmer may commit suicide and the mill
worker rendered jobless may be forced into illegal underworld activities.
The wrong decision of a Prime Minister may influence not only his life but
also that of the generations after generations of one or more countries, in
adverse ways.

This clearly illustrates that the adverse effects of stress are not restricted to
one’s own body and one’s own family. The ineffective management of
stress by political leaders, industrial leaders, union leaders, media leaders,
religious leaders and in general people involved in decision making can
adversely affect various walks of life and even the future generations
directly or indirectly. This is comparable to most dangerous and rapidly
spreading pandemic infectious disease. The patient suffering from such
infectious disease, if does not undergo proper treatment, then he/she would
harm himself/herself as well as the others.

Effective management of stress [and conceptual stress] therefore, is
vitally important for one’s own well being and that of the society as
well

CONCEPTS OF HEALTHY LIVING

CONCEPT OF HOLISTIC HEALTH
Holistic health in adult human beings is nothing else but ongoing
movement towards increasingly accurate perception, appropriate
feelings and precise actions, with increasing pleasure, power,
prosperity and profundity.
Perception, feelings and actions are also expressed by terms
Cognition, Affect and Conation respectively.
A] Cognition
In short, cognition means processing [appraisal] of a huge variety of
sensations impinging on us. You can appreciate the importance of this
faculty if you consider the two important facts viz. 24 hours of the
day and twelve months of the year, every one of us gets sensory
inputs in the form of physical, instinctual, emotional and intellectual
stimuli, which may be painful or pleasurable in the form of a variety
of personal, familial, social, national and international events.
Cognition involves sensing, interpreting, memorizing, questioning,
pattern finding, analyzing, correlating, synthesizing, contemplating,
understanding, appreciating and hypothesizing on the basis of this
information input.

2] Affect
Affect means the effect of the variety of stimuli which, may impinge
on us. The affect is in a way, “sandwiched” between cognition or
perception of stimuli and the conation or response.
In general it involves the activity of various parts of nervous,
endocrine and metabolic changes. The affect is usually experienced as
a] confidence, enthusiasm, pleasure, happiness, love, attraction,
patience, comfort etc. or b] sadness, jealousy, hatred, depression,
inhibition, diffidence, loneliness, listlessness, impatience, discomfort
etc.
3] Conation or action i.e. response
Conation is the response of an individual. This can speaking, writing,
listening, watching, and other interactions usually referred to as
behavior.
In traditional parlance this was called fulfillment of four
PURUSHARTHAs, viz. DHARMA, ARTHA, KAAMA and
MOKSHA through practice of SWADHARMA.
DHARMA refers to accuracy in perception, affect and conation. This
leads to ARTHA i. e. acquisition of material gains, followed by
KAAMA i. e. satisfaction of the mundane desires [DHARMA
AVIRUDDHAH KAAMAH i. e. the desires which are not against the
DHARMA i.e. principles of global welfare.]. KAAMA is followed by
MOKASHA i. e. liberation from all sort of bonds.
In short it must be appreciated that for most of us holistic health refers to
ever increasing and appropriate satisfaction of physical, instinctual,
emotional, intellectual needs and fulfillment and happiness arising from it.

Healthy Aging

By the word ageing we generally think of an unpleasant process associated
with dysfunction and disability. We think of a phenomenon full of
dependence and helplessness. It seems to indicate only cumulative wear
and tear due to micro insults and time dependent programmed loss of
structure and function. It seems to imply physical, psychological,
intellectual and social incapacitation. It seems to involve choking of charm,
routing of romance, decay of dreams, annihilation of aspirations and end of

new beginnings. It seems to be an entity that signals us to wind up every
thing get ready to quit this world- the world that we are so much long to
live in.

So let us study what is underlying this process of ageing. But before we do
that we have to distinguish it from the handicap or dysfunction that results
from diseases and the changes resulting from diseases and the natural
process of ageing, i.e. one which would take place in the absence of
diseases.
One can appreciate that such distinction is quite difficult. Most of us suffer
from one ailments such as infections, malignancies, diabetes, IHDs, as well
as environmental onslaughts in the form of ultraviolet radiation, heat, cold,
pollution, food additives, allergic substances, physical and chemical
injuries etc..

But still the ageing that results in absence history of gross or major diseases
roughly represents the true ageing and is generally attributed to two basic
facts
1] Genetic programme :
Decides the range of the longevity of life for a specific species and
determines genetic programme by virtue of which there time dependent
loss in structure and function. Genes programme senescence and death.
Fibroblasts show 40 to 60 doublings. Ovary, testis, breasts, uterus, thymus
etc.
2] Accumulation of injuries or micro insults :

Since very little is understood in this respect there many theories based on
these two tenets to explain the ageing. Since they focus on a specific
change, they are inadequate. But together they do give us some insight into
the process of ageing.

2] THEORIES OF AGEING :

A] The Error Catastrophe Theory :
Random increase in errors of protein synthesis i.e. defects in transcription
and translation. But these seem to be post translational modifications.

Further, in senescent cells accumulation of misspelled proteins is not found
and Induction of synthesis of erroneous proteins experimentally does not
give rise to ageing.
B] Somatic mutation theory :
This suggests that there is age associated increase in chromosomal
aberration.
This is suggested to give rise progressive increase in inefficient cells
leading to organ dysfunction.
C] Free radical theory :
accumulation of metabolic waste products and radical mediated cell
damage e.g. hydroxy peroxide, aldehydes and ketones, superoxide radical,
singlet oxygen and hydrogen peroxide..
Lipid peroxidation at cellular level is not demonstrated in ageing.
And antioxidants are not as yet proved to be useful in delaying ageing.
D] Ionising radiations and such other environmental factors may cause cell
injury.
E] Cellular dysfunction in tissues such as CNS, endocrine and immune
system and influence other systems. Thus decrease in synthesis, increased
breakdown, decrease in receptor number, decrease in H-R combination,
decrease in HR internalisation etc.
F] Sedentary jobs, late night parties, noise, crowding, stress of highly
competitive life, uncertainty of socio-political surroundings, consistent and
protracted denial of the recognition and appreciation in life, habits such as
excessive smoking, lack of enjoyable job, lack of promotions and
incentives in jobs etc. can definitely contribute to hastening of the process
of ageing. These factors are somehow either not thought of or are not given
due importance and hence not mentioned the text books.

3] VARIOUS CHANGES TAKING PLACE DURING AGEING
PROCESS

Overall changes in the body are decrease in the height, increase in the
length of nose, increase in the length of ears, decrease in the circumference
of neck, decrease in the circumference of thighs, osteoporosis, bending of
the vertebral column causing kyphotic deformity, reduction in the
periorbital fat causing sinking of the eyes etc.

a] PHYSIOLOGICAL CHANGES
Broadly speaking, maximum capacity, tolerance, peak performance and
reserve are reduced.
I] Matrix :
Collagen becomes stable, more rigid, more insoluble and also reduction in
its content and increase in its degradation. In addition there are changes in
proteoglycans and plasma proteins. This is due to damage due cross
linking, less formation of collagen, reduction in the elastin. Fascia, tendons,
ligaments, bones, joints, and peripheral vascular disease become rigid. Skin
becomes dehydrated, devoid of subcutaneous fact and less elastic thus skin
becomes wrinkled, dry, pale due to reduction in capillary bed, more
susceptible to injury.
II] Blood :
Red bone marrow is replaced by yellow bone marrow in the long bones
first, flat bones and then vertebrae. Physiological reserve capacity for
erythropoiesis and leucopoiesis is reduced.
III] Gastrointestinal tract :
Teeth : Enamel, dentin and cement all show decline. Loss of teeth due to
caries, periodontal infection and reduced masticatory efficiency.
Weakness of cricopharyngeus, reduction in presure gradient and inability to
relax the lower esophageal sphincter cause dysphagia.
Stomach : Age related atrophy of mucosa causing achlorhydria. Pancreatic
lipase reduced causing streatorrhoea.
Motility of GIT is reduced : Hence there is tendency towards constipation.
In Ayurveda this is categorised under VAATA VRIDDHI.
Intestinal lactase activity is reduced and villi are reduced and absorption is
reduced.
Liver cells reduce in number fibrous tissue increases and size of liver cells
increases.
Protein synthesis and microsomal mixed oxidase activity required for
metabolism of drugs and steroids become less. Thus functions are reduced
but since the reserve is great the tests are in normal limit.
IV] The immune system:
shows decrease in the T cell activity, decrease in AB production and
presence of auto anti bodies due to reduced tolerance to antigens formerly
recognised as self. There is susceptibility to infections. Since
immunological -surveillance is believed to eliminate neoplastic cells there

is higher incidence of cancer. Following stress of bereavement there is
steep decline in cell mediated immunity and this causes death following
death of spouse or any other near / dear one.
V] Reproductive system :
The hormonal secretion reduces and there is stoppage of ova formation,
ovulation in females and there is gradual reduction in the spermatogenesis
causing reduction in the sperm count.
Females show a distinct and identifiable change in the form of menopause
where has such change is not distinct in males.
VI] Central nervous system and special senses :
Atrophy of the brain and neuronal loss. Accumulation of lipofuscin and
loss of synapses and dendrites. Cholinergic deficit is demonstrated in
Alzheimer's disease and Dopamine defect is demonstrated in Parkinson's
disease. Milder form of cholinergic deficit may be responsible for
commoner forms of senile dementia and milder form dopaminergic deficit
may be responsible for milder form of hypo-kinesia seen in old age.
There is deficit in autonomic responses leading to postural hypo-tension
and impairment of temperature regulation
Decrease in sleep : There is difficulty in getting sleep as well as there is
tendency to wake up during night and waking up early.
Presbyopia, cataract, rise in intraocular pressure. Presbyacusis i.e.
difficulty in hearing causes difficulty in understanding speech and
localisation of sound.
Sense of smell and taste also decline with age but are not studied
adequately perhaps because they do not cause serious functional deficits.
VII] Endocrine system : There is decrease in sympathoadrenal axis and
there is reduced tolerance to stress.
VIII] Cardiovascular system :
In those where there is no atherosclerosis, there still reduction in elasticity
of aorta. Increase in systolic and pulse pressure. But no change in diastolic
pressure.
Atherosclerosis, Atrophy of myocardium, Accumulation of lipofuscin,
Fibrosis, Deposits of amyloid, Contractility of heart is diminished,
contraction and relaxation time are increased, Decreae in ventricular
cmopliance, stenosis of aortic and incompetence of mitral valves, Number
of pacemaker cells is reduced and so, responses to sympathetic as well as
parasympathetic stimulation reduce and this causes postural hypotension.

Maximal HR during exercise is reduced in aged but cardiac output is
maintained by increasing stroke output.
IX] Respiratory System :
Microscopic changes :
The alveoli become flatter and narrower and ducts enlarge. Walls of the
alveoli become thin, capillaries decrease in number. Alveolar surface area
decreases by 4 % every decade after the age of 30. Pulmonary blood
vessels show age related increase in wall thickness.
Functionally there is decrease in total and timed vital capacity. Increase in
residual volume. Due to reduced elastin lung compliance increases but
compliance of the total respiratory system decreases due rigidity of chest
wall after the age of 60 years.
Due to loss of elastic recoil the pressure which has to be built during
expiration from the alveoli so that air from alveoli forces open the airways,
is decreased. Due to this there is tendency of the airways to collapse. This
tendency to collapse increases during expiration when expiration must
become active.
Due to decrease in capillaries there is reduction in diffusion.
The response to hypoxia and hypocapnia are reduced.
Thus ventilation, diffusion and regulation are all impaired in elderly
individuals.
X] Muscles :
Atrophy, reduction in contractility, decrease in tone, cataract, hernia and
rupture of inter-vertebral disc etc.
XI] Excretory system :
Kidneys reduce in size, renal plasma flow and GFR reduces 10 % per
decade after 30, nephrons and their secretory and absorptive functions
reduce and fibrous tissue increases. Kidney vessels show age related
changes irrespective of hypertension.
It has been hypothesised that due to high protein diet there may high solute
load on the renal capillaries leading to chronic dialation of the capillaries
leading to extravasation macromolecules in renal glomeruli leading to
mesangial reaction causing renal damage.

b] PSYCHOLOGICAL CHANGES :
Frustration, depression, fear, anxiety, insecurity, loneliness, vacuum,
dejection, self pity, sadness are some of the hallmarks of old age.

With ageing there is increasing restriction on the kind of enjoyments one is
accustomed to and this can lead to frustration or depression.
The increasing chances of death especially due death of the contemporaries
cause alarm, concern, anxiety and fear of death, diseases and debility.
Due to lack of job after retirement or physical inability there is always a
sense of insecurity.
Lack of the children's company due to their being increasingly independent
gives a feeling of loneliness. This can happen due to children going abroad
or away from home for their jobs.
Since most of the people of younger age groups have their own pre-
occupations the elderly are left out. More over the ideas, choice,
preferences and other areas of interests differ and hence the elderly are cut
off from younger generation. This distance gradually increases with
advancing age.
This leads to vacuum, dejection, self pity and sadness.
Thus overall the old people tend to become increasingly melancholic.

d] ECONOMIC CHANGES
The ageing almost always associated with reduced income and increasing
economic dependence on the others.
c] SPIRITUAL CHANGES :
In Idia we find that there is an increasing tendency to visit temples and
SATSANG. This is because they want a certain kind of solace which they
do not get from day to day life and routine activities. This is also to fill the
vacuum created due to retirement, and get company of those who sail in the
same boat.
This has given to a widely prevalent yet totally wrong notion that the
spiritual pursuit should be undertaken at old age.
But the courage, alertness, enthusiasm and other physical and mental
faculties which are extremely important to undertake spiritual pursuit [ i.e.
growth of consciousness ] considerably diminish in old age.

Old people become some what disinterested and indifferent towards life.
But this should not be taken as detached attitude described in Geeta. Old
people are generally detached because they accept that they cannot do
anything to either prevent things which they do not like, or to make things

happen which they like. Thus their detachment is out of giving up, or
acceptance of defeat.

Some elderly individuals develop ascetic thoughts due to losing interest in
the routine life because they are tired of responsibilities and dynamism
required for their job or profession. This may mean reduction in income.
But this has not do with financial sacrifice. It is only a fallout of
exhaustion.
It is not a spiritual virtue of selflessness.

Some individuals lose interest in the surroundings due to decreasing
sensory perception and decreased mobility. They become shy about their
deficiency. So they avoid socialisation. Gradually they become
increasingly self centred and selfish. They become over-concerned about
themselves and less sensitive to others' problems. They become more rigid,
adamant and at times obstinate. In an attempt to assert themselves they
become unreasonable and erratic.

But this impression which we get from the foregoing is quite inadequate
and therefore wrong. Further it is dangerously pessimistic and depressing.
The horror of ageing, as made out to be by merely observing certain
physical or psychological changes without realising that there is a vast
difference between the ageing of the animals and that of the human beings,
only creates fear about ageing. Thereby instead of helping the aged we
expedite the process of ageing and its ill effects not only in the elderly but
also in the younger minds by creating fear psychosis. We may call it
gerontophobia, or genrontoneurosis.

The meaning of the word ageing is not merely becoming old but also
developing and maturing. Hence ageing of wine raises its market value!

The depressing notion about ageing fails to notice the fact that while
ageing, a person accumulates not merely micro insults and injuries but
simultaneously accumulates a variety of experiences, associated with
increasingly appropriate and accurate interpretation of those experiences
and increasingly accurate responses to challenges in life.

Ageing is also associated with either greater and greater degree of
fulfilment, satisfaction, and contentment due to achievements in life,
success in the aims / ambitions / aspirations. In the lesser fortunate ones it
is associated with happiness of havng procreated and seen children and
grand children grow. It is associated with experience of their love. Even in
the least fortunate ones it incorporates the satisfaction that one has lived
[ has not died young ].

Further it has be realised that while ageing the aged individual gradually
learns the inevitable nature of ageing and death and hence gradually learns
to accept them uncomplainingly and gracefully.

Age is respected in Indian culture as against some cultures in other parts of
the world where the age and aged are treated as liabilities. Thus age brings
extra care and respect to the individual. He gets more services and comforts
in preference to the younger lot. Though this scenario is changing, it is still
not out of control.

However, after having seen that ageing need not be dreaded at all it is
NOT ONLY NOT impertinent and unnecessary to study the process
of ageing BUT INFACT is VERY essential to study it in a holistic
manner i.e. from every possible angle and as a part of our existence.
Because this can help us overcome our fear of old age, it can help us
age gracefully and it can also help us to help the aged people. This
can help us in helping the aged to help themselves also. This can
improve the quality of everyone's life aged as well as to be aged.

CONCEPT OF GOOD MORNING
According to some, the time from 2.30 a.m. to the sunrise and
according to some, the period of two hours before the sunrise
constitute BRAHMAMUHURTA. As the name suggests this time is
the best time for conceiving, understanding, experiencing or merging
with BRAHMA, the eternal truth, the eternal purity and the eternal
bliss. This is the time of liberation from the shackles of every kind. It
is not a matter of belief for those who have experienced the joy of
getting up fresh from the bed at this time!

There is a Sanskrit shloka [verse], which depicts the sub-classification
of this enchanting period.
PANCHA, PANCHA USHAHKAALA
SAPTAPANCHAARUNODAYA
ASHTAPANCHA BHAVET PRAATAH SHESHA SURYODAYO
MATAH
It means:
55 GHATIKA after the sunrise of previous day the USHAH KAALA
the time of USHAA begins.
After 57 GHATIKA, the time of ARUNODAYA and after 58
GHATIKA the time of PRAATAH begins. The remaining time till
sunrise is called the time of SURYODAYA.
[The day is constituted of 60 GHATIKA. GHATIKA is
approximately equivalent to 24 minutes.]
It is with the grace of mother earth that this fortune is granted to us.
We walk on her body in a mindless manner through out the day. So
there is a tradition to be grateful to her before we start our day by
praying the mother earth. This wisdom helps us unite with the forces
of which we are extension and thereby empower ourselves and also
be humble and environment-friendly.
SAMUDRAVASANE DEVI PARVATASTANAMANDALE
VISHNUPATNIM NAMASTUBHYAM PADASPARSHAM
KSHAMASVA ME
Oh goddess earth, who is clad in the beautiful attire of oceans and the
mountains are whose bosoms and who is the wife of Lord Vishnu, I
offer my grateful salutations to you and ask for forgiveness as I put
my feet on you [touch you with my feet].
This prayer orients us appropriately in such way that it opens up our
hearts to the glorious bounties of earth and her love towards us. It
starts nourishing us as well as gives us the perspective of loving our
mother earth, which is so much essential for awakening our
responsibilities towards her.
Then we pray

KARAGRE VASATE LAXMI KARAMADHYE SARASVATI
KARAMULE TU GOVINDAM PRABHATE
KARADARSHANAM
The meaning is
At the tips of the hand there stays Laxmi the goddess of prosperity
At the middle stays the goddess of knowledge Sarasvati
At the root of the hands stays Lord Govinda i.e. Lord Vishnu
Hence [I] always watch my hands with reverence!
This is such a wonderful prayer! It helps us to reveal and establish the
connections between the deities, which are the sources of our power.
It helps us explore the potentials of prosperity, profundity and
fulfillment in our life and thereby helps us develop respect for
ourselves. Such respect as you know, is essential for taking due care
of our body while simultaneously directing it to do things in life
which would help us in gaining holistic health.
There is one more and simple prayer in SHUKLA YAJURVEDA. It
is as follows.
BAHU ME BALAMINDRIYAM HASTAU KARMA VEERYAM
AATMA KSHATRAMURO BHAVA
I pray that my arms and my all organs be strong and my soul and my
heart be the healers.
SHUKLA YAJURVEDA 20.7.

CONCEPT OF OBSERVENCE OF SILENCE [MAUNA]
It is interesting to see how speech reflects the mind of a person and in
turn how regulation of the process of speech has beneficial influence
on mind!
One of the shlokas says,

PAPENAIVA NRUNAANAM VAANEE BHAVET
KATUKABHASHINEEDAINYA MAATSARYA PARAMAA
SHUBHAASHUBHAVIVARJITA

Meaning
It is because of diseased mind with utmost lowliness and jealousy that
the speech becomes scalding with no concern whatsoever for about
the welfare or otherwise of the listener.
In Geeta it is said,
ANUDVEGAKARAM VAAKYAM SAYAM PRIYA HITAN CHA
YAT
SVAADHYAAYAABHYASAN CHAIVA VANGMAYM TAPA
UCCHYATE
GEETA 17.15
Meaning
Speech which does not humiliate and thereby hurt [the listener], thus
which is true and pleasant and beneficial is really the product of
penance involving the entire neuro-physiological
and neuromuscular processes of speech and articulation respectively.
There is another shloka which advocates silence during certain
physiological acts. It is as follows.
UTSARGE MAITHUNE CHAIVA PRASTRAVE
DANTADHAAVNE SHRAADDHE BHOJANAKALE CHA
SHATSU MAUNAM SAMAACHARET

Meaning
During defecation, urination, removal of secretions of nose, skin, ear
and eyes [dirt], during bleeding, during sexual intercourse, cleaning
of teeth, during SHRAADDHA [ritual performed to commemorate
the death anniversary of an individual] and while eating food one
should observe silence i. e. speechlessness.
During defecation usually there is breath holding and contraction of
abdominal muscles. This is essential for building adequate pressure in
the abdomen so as to move the feces towards anus. Due to talking the
breath holding ceases and the abdominal muscles also relax. This

would create difficulty in smooth defecation. One can also consider
the distraction [due to talking], which can be disturbing to defecation.
Urination also involves increase in pressure in the abdomen and also
in the urinary bladder. Talking can alter these pressures and hence the
urinary flow can be disturbed.
When we are removing the secretions from nose [respiratory
secretions], skin, ears and eyes we should be careful to remove the
dirt carefully so as to avoid trauma to theses structures
In general, all the excretory processes, viz. defecation, urination,
respiratory secretions, sweating, secretions in the ear and eye involve
autonomic nervous activity linked with reticular formation in the
brain. Talking can alter respiration, activity of reticular formation,
and activity of mind, autonomic nervous activity, endocrine and
metabolic activity and also the excretory activity.
Sexual intercourse invariably involves autonomic activity and hence
it is strongly recommended that silence is observed during sexual
intercourse. It is important because the intensity of the emotional
integration and depth of ecstasy are apparently hindered due to
talking during sexual intercourse.
Bleeding can either be physiological bleeding as in case of menstrual
bleeding and it can also be due trauma [injury]. The process of
bleeding and arrest of bleeding are tremendously influenced by
cardiovascular activity, which in turn is influenced by autonomic
nervous activity. Hence talking that disturbs autonomic activity is
recommended to be avoided.
During cleaning of the teeth there is a prayerful attitude with respect
to the plants or herbs used in the process. So talking is avoided. But
from practical point of view, talking during cleaning of teeth and
gums can cause inadvertent biting of fingers or injury to the oral
cavity.
During SHRAADDHA silence is probably advised solely for
maintaining pious atmosphere, which is understandable.
During eating the silence advised to avoid vulgar and even mundane
thoughts being articulated [thereby hindering the sanctity of the
eating] on the one hand and to avoid accidental regurgitation of food
in the trachea on the other.

It can be seen how thoughtful were our ancestors with respect to
understanding of life. It has to be appreciated these are relatively
superficial aspects of keeping silence.
Learning to keep silence in terms of avoiding talk is a very
preliminary process of achieving real silence. It is the achievement of
this silence, which is called KARMANI AKARMA in Geeta [4.18].
This is full of peace and full of activity. It is very real and deepest
personal experience and also the cosmic phenomenon that links one
with the universe.
MANAHPRASAADAH SAAUMYATVAM MAAUNAM
AATMAVINIGRAH
BHAAVASAUNSHUDDHIRITYETAT TAPO
MAANASAMUCCHYATE
GEETA 17.16
Inner harmony associated with vocal silence that emanates life-giving
joy are indicators of pure existence and referred to as MANASAM
TAPA.

If we keep quiet for sometime, then we can easily observe the
turbulence of thoughts, which keep on crowding our minds. This
observation tells us that the thoughts are neither our creation nor are
restricted to our body. They are the link, between, the cosmos and us
and illustrate the continuity between an individual and the universe.
Keeping silence has a humorous and practical implication also.
AATMANO MUKHADOSHENA BADHYANTE SHUKA
SAARIKA

BAKASTATRA NA BDHYANTE MAUNAM SARVAARTHA
SAADHANAM

Meaning
It is because inappropriate [ too long, too harsh, stupid, meaningless,
too enticing] speech is a cause of slavery, imprisonment or other type
of losses. Ability to remain silent is extremely beneficial. This is clear
from the examples of SAARIKA and parrot who are caught and kept

in cage whereas crane is free! Hence while negotiating in business or
in politics or even playing cards, silence can play a pivotal role!

CONCEPT OF DRINKING WATER THE SAP OF LIFE

We must know that 66 % of the body weight is constituted by water.
Out of this about 66 % i. e. about 28 liters is in the cells called
intracellular fluid and about 34 % i. e. about 14 liters is outside the
cells called extracellular fluid. The water is so much important for the
body but what alas, its importance is hardly described in textbooks of
physiology or even preventive or curative medicine.
Right in the beginning it must be appreciated that water is essential
for the saliva to form and give amongst other things, us the ability to
taste. Formation of saliva would be tremendously compromised if
there is inadequate availability of water. It is common experience that
drying of mouth is associated with sensation of thirst as well as
speechlessness, besides developing bad odor to breath [halitosis], oral
infections and caries of teeth..
Water is also required for the formation of gastric, pancreatic,
intestinal and bile juices. Water is required amongst other things for
temperature regulation through formation of sweat.
It is by getting dissolved in water, that the nutrients can reach
different parts of body. It is the water that various chemical reactions
take place so as to generate energy and also to build different body
tissues, from the nutrients consumed. The water is also required for
dissolving and carrying away the waste material from the body cells.
Water is very much required for removal of waste products through
the rectum and urinary bladder.
The dry feces can be extremely painful and harmful and dry urine
[oligouria, anuria] can be fatal. This probably does not require further
elaboration as most of us have experienced the burning micturition
and dry feces during fever and/or due even mild deficiency of water
due to one reason or another. But in addition water is also required for
removal of toxic gases like CO2 by forming [ CO2 + H2O = H2CO3
= HCO3- + H+] NaHCO3. In fact, it is required for dissolving,
neutralizing and detoxifying several substances from all the body
cells as well as specialized cells like those of liver. It is worth noting

that some individuals develop allergy to some substances including
some drugs. In such situation, drinking large quantities of water is
found to be beneficial.
It is also important to note that many of those who get dehydration
and head ache can get relief by drinking lot of water. This is because
of lot of water is consumed for metabolism of alcohol leaving the
body dehydrated.
It is interesting to note that the gastrointestinal tract is nothing else
but the internalized skin! It is therefore natural that this tract has lot of
sensory receptors in as much as it has various glands and muscles.
Therefore apart from everything else, mentioned above, the first thing
that happens after we drink water is that we feel fresh! Secondly it
cleans various secretions of no consequence or those with injurious
effects. Thirdly it would also stimulate movements of the stomach,
intestine, small intestine etc. as a result of which there is facilitation
of movement of feces towards the anus. This helps in relieving
constipation. This is like internal bath.
Drinking of water can be beneficially used for many of those who
wish to control habits such as tea, coffee or tobacco, alcohol etc.
Since water has the paramount quenching effect it does allay the
anxiety and restlessness which is developed because of abstinence of
these substances and helps overcome these habits [though other
measures may also be required depending on the severity of an
individual case].
Some people viz. the advocates of “water therapy” advise as much
1.260 liters of water to be drunk at a time. They claim that a variety
of diseases, are actually prevented and cured by such water drinking
In view of all the above, the custom of drinking water in morning
called USHAHPANAM. [Actually this a general and nonspecific
term. Ushaa means the time before the sunrise and paanam means to
drink.] is very beneficial.
Water is life giving. Hence water itself is called life [JEEVANA]. It is
very interesting to note that n India there is a custom of offering
jaggery and water to the visitors. Water is served right in the
beginning even in restaurants.

THE CONCEPT OF BATH
The concept of bath is more profound than is usually considered to
be. The bath in neither a mechanical and meaningless religious ritual
nor it is a physical procedure that merely involves cleaning the body
and simply refreshing the mind.
It has to be appreciated that bath has direct influence on the activities
of all the cells of the body through its effects on central nervous
system, autonomic nervous system, endocrine system, immune
system and metabolic activities.
It is true that the details of the effects are not described in the text-
books of physiology as they have are not studied or even thought over
adequately. In addition, there is a tendency amongst researchers to
rely on experiments and not accept [or even consider] what appeals to
reasoning unless substantiated by experiments, even if it is obvious.
This is somewhat similar to increasing reliance of clinicians on
gadgets and investigations. This has prevented us from understanding
and appreciating the benefits of bath described in the following
shloka.
GUNA DASHAH SNANAPARASYA SADHO
ROOPAM CHA TEJAM CHA BALAM CHA SHAUCHAM
AYUSHYAM AROGYAM ALOLUPATVAM
DUHSWAPNA GHATAHSH CHA TAPAM CHA MEDHA
The meaning is
Oh gentleman! The bath is beneficial in ten different ways.
It improves physical state of existence. It is to be appreciated that
ROOPAM does not mean mere appearance. It includes all the
physiology. This is why ROOPAM and NAMA are some times
compared and contrasted. ROOPAM is everything that is identified
by all the terminology [NAMA] in the physiology.
It improves the TEJAM i.e. all the activities that generate energy. In
modern parlance this refers to formation of ATP [Adenosine
Triphosphate] and CP [Creatine Phosphate].
It improves BALAM. BALAM refers to the actual power, endurance
and working capacity of an individual [through efficient formation
ATP and CP].
It imparts SHAUCHAM i.e. purity. SHAUCHAM is not merely
physical cleanliness of the skin. Bath stimulates the circulation and

helps wash away all the waste products likely to be accumulated in
and around the cells present in nook and corner of the body.
It gives AYUSHYAM i.e. life. AYUSHYAM is defined as
PRAANALAKSHANA VAAYUNAA YOGAH, which means
availability and utilization of oxygenation by all the parts of the body.
This is achieved through stimulation of central and autonomic
nervous systems as well as through their stimulation, stimulation of
the respiratory system, cardiovascular system, which are vital in
reaching the oxygen to the body cells. But that is not all. It also
stimulates the endocrine, immune and metabolic activities.
It improves AROGYAM, which is defined as
DHAATUSAAMYAM, which means right proportion of everything
in body so as to give power, pleasure, profundity, peace and so on for
prolonged time!
It gives ALOLUPATVAM, which means capacity rise above
gravitating, enslaving, depressing, and frustrating forces in life. This
is important in every sphere of life. In fact ALOLUPATVAM refers
to the state of mind which is invincible.
DUSVAPNAGHAATASH means one, which destroys bad dreams or
nightmares. Bath can achieve this through achieving a state of
alertness by overcoming the unsteady, imbalanced state of mind,
which causes bad dreams and nightmares.
TAPAH is of three types [Geeta 17.14, 17.15, 17.16] involving
roughly speaking body, intellect and emotions. The TAPAH is also
further classified [Geeta 17.17, 17.18, 17.19] into divine, mundane,
and devilish. TAPAH means coordinated and controlled activity at an
individual level, in the best interest of the universe, which is made
easier through bath. Bath taken thrice a day [TRIKAL SNAANA] in
itself, is a difficult accomplishment and involves all three types of
TAPAH!
MEDHAA means enlightened intelligence. The bath involves not
only physical cleanliness but it shifts the level of consciousness. This
is particularly important because with such shift in consciousness, the
perceptions, desires, aims and actions become increasingly more
accurate.

Prayer of Ganga
NAMAAMI GANGE TAVA PAADPANKAJAM
SURAASURAIRVANDITADIVYARUPAM
BHUKTIN CHA MUKTIN CHA DADAASI NITYAM
BHAAAVAANUSAARENA SADAA NARAANAAM
This prayer when recited before actual SNAANA, helps in more than
one way. It links us with the river Ganga [who has been worshipped
by our ancestors], thereby it links us with the land and our culture and
it links us with our history and our forefathers.This very prayer has
thus tremendous potential to help us get rid of isolated, alienated,
lonely existence.
The diabetics may try bathing thrice a day and verify the beneficial
effect of bath.

Like bath cleaning of mouth after getting up in morning is also
probably universal in nature. In India it is called MUKHA
MAARJANAM [MUKHA means mouth and MAARJANAM means
cleaning. Another term used is DANTADHAVANA. DANTA means
teeth and DHAVANA means to purify. It is usual to clean nose, eyes,
ears and whole face along with mouth and teeth.

In modern dentistry it is advised that the teeth be brushed at bedtime.
This is in view of preventing accumulation of food particles trapped
in dental crevices. There is nothing wrong about it. But some of us
tend to think that brushing teeth in morning is not necessary, since
nothing is trapped in the teeth as nothing is eaten during sleep!

This is due to the misconception that this is merely a cleansing
[shaucha] procedure. Actually the use of the tooth powder as is
traditional in India involves rubbing tongue, gums and palate and is
useful in terms of causing stimulation of salivation and circulation in
the areas surrounding the mouth [especially] in and around the
maxillary and ethmoid sinuses. In addition this procedure stimulates
the pertinent areas of brain and hence refreshes the mind.

Alternatively a stick of about nine inches of a banyan or a neem tree,
by biting it at one side is used.

The following prayer is recited before or while cleaning the oral
cavity, gums, tongue and the teeth.
AYURBALAM YASHO VARCHAS PRAJA PASHUNVASUNI
CHA
BRAHMA PRADNYAN CHA MEDHA CHA TVAM NO DEHI
VANASPATE

MASSAGE
Massage is MARDANAM.
SNEHASCHA DHATUN SANSHUSHKAN PUSHNATYASHU
PRAYOJITAH

BALAMAGNIBALAM PUSHTIM
PRANASCHASYABHIVARDHAYET
The dry DHATUS [weakened body matter] becomes stronger if oiled
and massaged. Even the AGNIBALAM [i.e. fire principle in body i.e.
the metabolic activity] is rejuvenated and the PRNAS [i.e. peripheral,
autonomic and central nervous and neuromuscular activity] is also
strengthened.
VYAYAMASVINNAGATRASYA
PADBHYAMUDVARTITASYA CHA

VYADHAYO NOPASARPANTI SIMHAM KSHUDRAMRUGA
IVA
One whose body has perspired because of exercise and massaged by
feet becomes so strong that just as timid deer do not come even
nearby a lion, similarly the diseases do not come even in the vicinity
of him/her.
BHARATIYA SANSKIRI KOSHA VOL.7, pages 90-91.
There are different types of massage which improve circulation in
almost every nook and corner of your body. In the evenings the head
massage is especially useful. You can do it yourself. You can use
Brahmi oil and get the additional advantage. Massage eyes, face etc.
Once in week whole body massage can do wonders to your health.
You can use Narayan oil for additional benefit. It is useful to

massage the feet twice or thrice a week. The best time to massage the
feet in the evenings. Feet take all the burden of the body. But they are
not enough attention. Callosities, corns, scaling, fungal infections,
bruises are common on feet. This is especially so in case of those who
do a job where standing for long time or walking is required. Ill
fitting shoes, allergies to synthetic shoes are also common problems.
They keep an individual nagging and disturb one’s peace of mind.
Regular massaging ensures flexibility of the small joints and
adequate circulation and micro-circulation in the feet. This is
especially useful in diabetics who are more to develop vasculopathy
and resultant damage in the feet, in the form of necrosis and
gangrene. Massage when given with love and care c be far more
soothing and healing than when given by a professional [who may be
indifferent

WHAT IS IMPORTANCE OF MASSAGE?
Massage is very useful. I have discussed it here because it has an
inseparable element of emotional soothing.
There are different types of massage. All of them help you to improve
circulation in almost every nook and corner of your body.
In the evenings the head massage is especially useful. You can do it
yourself. You can use Brahmi oil and get the additional advantage.
Massage eyes, face etc.
As far as body massage is concerned, it may not be feasible to take it
every day. But at least once in week whole body massage can do
wonders to your health. You can use Narayan oil for additional
benefit.
IS IT USEFUL TO HAVE FOOT MASSAGE?
Yes. It is useful to massage the feet twice or thrice a week. The best
time to massage the feet in the evenings. Feet take all the burden of
the body. But they are not enough attention. Callosities, corns,
scaling, fungal infections, bruises are common on feet. This is
especially so in case of those who do a job where standing for long
time or walking is required. Ill fitting shoes, allergies to synthetic
shoes are also common problems. They keep an individual nagging
and disturb one’s peace of mind.

Regular massaging ensures flexibility of the small joints and adequate
circulation and micro-circulation in the feet. This is especially useful
in diabetics who are more to develop vasculopathy and resultant
damage in the feet, in the form of necrosis and gangrene.
.
Massage when given with love and care can be far more soothing and
healing than when given by a professional [who may be indifferent].

THE CONEPT OF WALKING
According to Mahatma Gandhi walking is the best exercise.
Locomotion is a characteristic of most species. But in human beings
this characteristic has almost disappeared and is replaced by
mechanization, mechanized motion, automation and automated
motion! Most of the time we are sitting in chairs and our legs are idle,
neither supporting nor balancing our body. They either hang from the
chairs passively or are resting on the footrest under the table.
This sedentary life style has led to either development or aggravation
of several ailments. It is not necessary to go into the details of these
ailments. But some of them such ischaemic heart diseases, diabetes
mellitus, varicose veins, hernia, low body resistance are obvious.
Walking is being one with one’s biological specie identity. Just as
locomotion is natural as well as essential for the survival in case of
most animals and birds, it is natural and though not essential for
survival, in view of availability of sex, food, protection etc. without
locomotion, essential for the health.
Walking involves synchronous activation and inhibition of general
sensory and general motor neurons in the nervous system and thereby
also a variety of muscle groups. This has two major effects. The
prefrontal cortex and limbic system involved in activity of intellect
and emotions and characterized by reverberating circuits associated
with confusion, dilemmas, diffidence, inertia, indecision, anxiety etc
are kept in abeyance.
Hence walking alleviates the anxiety. Walking is solacing because of
its synchronizing influence on the brain and mind. In addition it has
the same beneficial effect of exercise, of producing endorphins and
cooling the mind.

Walking is associated with contraction of the lower extremities,
which help in returning of the blood from the lower parts to the heart.
This prevents development of varicose veins and reduces load on the
heart. Since pumping activity of the heart is reduced the possibility of
heart failure is reduced.
As a byproduct of improved venous return, the lungs are perfused
better and ventilation is not wasted or in other words, oxygenation is
improved.
Walking is associated with, associated movement of arms and neck
and hence the possibility of degenerative changes in these regions
causing spondylosis and frozen shoulder are reduced.
Gradual and supported walking helps the patients of parkinsonism,
paraplegia, hemiplegia etc gain confidence [which is vital for early
recovery].
Even the senior citizens are benefited in terms of being able to assert
their physical stamina.
Walking is useful as form meditation called GAMANA [walking]
VIPASYANA [meditation]. Those who like to recite the name of God
[NAMSMARAN] or those like to recite prayers can do so while
walking.
By practice, is possible synchronizing NAMSMARAN, with
footsteps, which are synchronous inhalation and exhalation and the
relaxation and contraction of abdominal muscles.
Walking reduces the stress produced because of immobility. This is
especially true in cities where we have to spend in our life in
“matchbox prisons”. The stress caused by such immobility is proved
to cause a variety of damaging i. e. injurious effects on the body.
Walking gives us opportunity to breathe at least some fresh air which
so rare in cities like Mumbai, Calcutta, Delhi etc.
While walking we get breeze which is important from the VIHAR
point of view in ayurveda and giving the body air element from the
point of view of naturopathy. In fact, walking provides, TEJA [sun],
VAYU [air] and AKASH [space] and thus fulfilling naturopathic
requirements excepting mud and water.
It is true from allopathic point of view that air, sun and space [by
providing contrast] stimulate millions of receptors on the skin and
also inside the body [as circulation increases] and cause overall

rejuvenation of the nervous system and thereby other systems
including circulatory and respiratory systems.
Like any other exercise is associated with increase in circulation,
respiration, sweating and excretion of toxins and thus it helps the
kidney by reducing load over it.
Walking is important for healthy sweating. Sweat is antiseptic and
protects the skin from bacteria. In addition sweat actually washes
away the obnoxious collections on the skin also. Sweating is
important in thermo-regulation.
Because of increased blood supply to skin healing/prevention of
chronic skin ulcers and increased blood supply to mucus membranes
and stimulation of the production of mucus cleaning the lungs and
prevention/healing of ulcers in the stomach can also be helped.
Besides, skin converts the bilirubin into lumirubin, which is excreted
in sweat. This is important additional/alternative way of excretion of
bilirubin.
Reduces blood sugar, cholesterol, triglycerides etc, as like exercise, it
also stimulates metabolic [anabolic activity].
Walking in morning gives exposure to sun and this is good for natural
supplement of vitamin D from the UV rays in the sunlight.
Regular walking gives us rest and freedom from many compulsions,
which we impose on ourselves.
Walking almost certainly ensures sound sleep, which is one of the
important aspects of health.
If we are walking alone and recite either some MANTRA or the name
of God, then as we are not talking mundane matters we can gain most
virtuous fruit of Maunam i.e. observance of silence. This is called
MANAS TAPA in Geeta [17.16.]. This also helps in avoiding
backbiting, abusing etc. and thereby help in purifying one’s speech.
This is called VAACHAA SHUDDHI. Actually this helps in
purifying the thoughts also.
From social point of view, deep and selfless bonds of love are
developed amongst walkers.
Walking alone [without company] gives confidence and fearlessness
by helping overcome the fears developed as result of paranoia found
in many of us developed as a result of some physical or psychological
trauma.

Not merely the medical problems are reduced and the safety is
increased, but medical bills are also reduced. In addition obesity
related food, [overeating], clothes [excess size] and perfumes are also
reduced. This economic aspect of walking is also interesting.

CONCEPT OF COMPOSED MIND
BODY POSTURES
Body posture is defined as the position of the body specific to the
specie.
Wrong posture can affect your emotions adversely and conversely
emotional disturbances affect the posture adversely. In fact emotions
are most of the times reflected through body posture. In this why
body posture constitute body language. Good actors use the body
language to enact their role.
In routine life erect posture is preferred whenever possible. It is
important to sit with back and loin touching the back of the seat. This
reduces undue strain on back and reduces the chances of backache.
Erect and steady body [trunk], neck, head and eyes focussed on the
tip of nose are conducive mental peace and rejuvenation.
PADMASANA and VAJRASANA are famous postures in YOGA.

MEDITATION
There are several techniques of meditation. One may practice any
method that suits him or her. But it is important to remember that all
the techniques are [should be ] meant for overcoming ego,
broadening the mind and developing global perspective. In other
words they are aimed exploring the link between the individual and
universe.
Some common techniques of meditation include, transcendental
meditation, Shavasana, dancing mediation, laughing meditation,
walking meditation, reciting prayers called stotrapathana, singing the
praise of God called Bhajana, narrating the life of prophets and saints
in musical and entertaining form called Kirtana, idol worship etc. But
use of alertness and rational thinking are very important as in absence

of these they can shroud one’s mind and take it away from the day to
day realities in life.
AUTOSUGGESTIONS
The mind is usually full of opposing ideas, opposing thoughts,
opposing feelings and hence the dilemmas such as the famous “To be
or not be?” develop. Dilemmas lead to diffidence, indecision and
inefficiency.
Autosuggestions are usually meant for helping an individual develop
positive frame of mind and overcome the negative thoughts, develop
confidence, decisiveness and efficiency.
However, by making thoughtless autosuggestions one may get
trapped in one’s own petty ideas of success and failures.
But some autosuggestions are based on profound philosophical
insight. They are of value.
A] I shall not get angry or feel sad today because it is about, past
which has gone by.
B] I shall not worry or get restless because it is about future, which
may not come.
C] I shall thank the nature or God for the bounties, because they are
many times concealed and not apparent.
D] I shall respect everyone, because global unity is an objective
reality.
E] I shall do my duty honestly because honesty means exploring the
socially beneficial element in my work and that would prevent
dragging of mind from getting distracted towards and infatuated by
fallacious and illusive glamour present elsewhere.
BREATHING
CHALE VAATE CHALE CHITTAM NISCHALAM NISCHALO
BHAVET
If your breathing is uncontrolled and erratic then your mind also
remains disturbed. Conversely if your breathing is controlled and
steady then your mind also becomes steady and stable.
Deep, slow and controlled breathing is very useful. It seems to act
through the harmonization of reticular activating system. This makes
you calm and fresh and reduces mental agitation and disturbability.
However, Pranayama usually involves retention of breath. Timing of
inspiration, expiration, retention and that of holding the breath after

expiration, are important. The proportion of the timings is also
important. The force and the frequency of respiration have also to be
appropriate. The status of the body systems in general but particularly
the status of the respiratory and cardiovascular systems has to be
judged properly before one starts pranayama. Besides all these there
has to be a Guru who is expert and can guide the student efficiently
and safely.
One of the authorities on pranayama Swami Rama calls pranayama as
the PATH OF FIRE AND LIGHT.
Therefore for common individuals like us it is safer and wiser to use
simple breathing exercises rather than going for difficult techniques
of pranayama.

NAMASMARAN
This traditional practice of remembering God’s name is universal,
simple. It is supposed to act as an anchor for thoughts and prevents
abnormal wandering of thoughts and flights of imaginations. This
does not require any training.

CONCEPTS RELATED TO INDIVIDUAL LIFE

Concept of physical pain

My first and unforgettable encounter with pain was when I was in eighth
standard. It was when I had to get my molars filled. Every time the dental
surgeon used to inject my gums for giving local anesthesia it used to be a
real hell for me. The actual process of filling as a whole also was terrifying!

One of the interesting things about painful and pleasant experiences is that
anything associated with them is remembered better.

I still remember how I used to go in a crowded S.T. bus from Savantwadi
to Vengurla for this. I remember my dental surgeon Dr. Albert from Saint
Luke’s hospital very well. He was a tall, dark and impressive person. I can
not forget how warm and affectionate he used be. His waiting room was
beautiful. I can visualize it now also. There used to be some American

magazines on the tea poi and the walls were adorned with paintings of
flowers, Jesus and Merry.

There were many such encounters with pain, which I remember vividly.
But the most important thing is that they never could shake me! Why me
alone, most of us do not get shaken by pain. This is because pain is usually
not a permanent thing and never appears so. The experience of pain per se
therefore does not pose a major problem in terms of bearing or controlling
it with analgesic drugs popularly called painkillers.

But such experiences do not teach much about pain either.

Therefore I am going to tell you the experience of pain, which definitely
posed a problem and taught me quite a bit, about handling of pain.

It is very recently that I had this opportunity to learn about pain more
authentically.

I had gone to another dental surgeon. [I must be thankful to my dental
surgeons for all they have done for me, but most importantly for what I
have learned from the dental treatment]. This dental surgeon again a very
thorough gentleman and well behaved, kind person, filled my tooth. But as
the luck would have it, he realized that there was something wrong and had
to remove the filling. In the best interest of my teeth and me, he started
hammering to dig out that filling which had hardened. That hammering
continued for such a long [or at least it appeared so], that I started
palpitating and perspiring. I became almost breathless. There was not even
a moment of relief! All my senses came to standstill. [I do not deny the
possibility of having a very low pain threshold, but the symptoms are true!
No exaggeration!].

In that utter agony I ultimately felt totally defeated in every possible way. I
felt all the philosophy that I read, wrote and practiced was totally bogus,
fake and useless. I felt that I was totally wrong in practicing as well
upholding the NAMASMARAN as the panacea for individual and social
problems! I thought that the physical pain, disease, suffering and even the
cure proved the supremacy of matter over, the so-called spirit. I sank into

shame and pity about my body, my suffering, my reading, my concepts, my
practice of years, my writing and my entire self.

But the next moment I realized that I was not actually remembering the
name of God at that moment! I was trying to fight the pain by refusing to
accept it, which was actually in accordance with the law of physical
existence! The next moment I thought that let me test the power of
NAMASMARAN. Let me practice the NAMSMARAN right now.

I still do not know how that thought came in my mind. But I immediately
accepted the pain and started remembering the name of God in my mind.
Believe it or not, all the apprehension and fear of that pain disappeared.

It seemed as if when I started remembering the name of God, I lifted
myself from the plane of physical existence and allowed the things to
happen in their natural way and pass through their natural course, rather
than trying to resist them or reject them. The process of pain had its way to
pass through my body. It passed and in fact passed away much more
smoothly!

If you understand pain it can be easier to bear it.
Pain is protective in general. It alarms you about a disease and helps you to
get treated. So it is like a watchman or loyal dog, who protects you from
trespassers, thieves, etc. So do not hate pain. Do not try to resist it. Learn
to accept it. (I know this easier said than done, but try it. At least it can
reduce your pain in some instances).
Second reason why pain becomes worse is because of the lowliness
associated with it. Pain makes you feel lowly. This multiplies the
unpleasantness of pain. Do not feel lowly. Everybody gets pain at one time
or another.
Long lasting pain can create fear of a serious disease such as cancer and
this fear itself can be extremely painful!
Usually the pain is temporary and hence every time you get pain remind
yourself that it is temporary.
So if we get rid of the resistance, feeling of lowliness and fear it can at least
reduce the unpleasantness of pain.
It also useful to remind yourself that pain in most instances is temporary.

The next thing that may work is try to figure out the processing of pain
sensation in your brain.
Try to remember the name of God you worship. This can further reduce the
fear and the apprehension the unpleasantness associated with pain.
Yet another thing that makes pain unpleasant is the fact that pain usually
distracts you from your job. This is especially true if it is an intellectual
job. In such situation you start feeling suffocated, as you are not able to
work. T overcome this feeling of suffocation, let yourself get the freedom
to relax and stop thinking about the work.

However, in spite of everything written above about pain, pain may be very
difficult to manage in many circumstances. In such cases it is wise to take
recourse to powerful analgesic [pain-killer] and axiolytic [anti-anxiety]
drugs or other measures under the guidance and instruction of a competent
family doctor or consultant. In India also there are pain clinics where the
intractable pain is efficiently relieved.

How to overcome the shame of being non-normal?

Most of us think in a particular manner and hence fit in the range of
normality. They fit in the range of conventional acceptability. But some of us
think differently. Others sometimes ridicule them and that leads to
development of some kind of shame or feeling of inferiority. This is
especially so till they achieve social status.
In my view these individuals can be asset to the society and hence, a]
ridiculing them must be stopped and b] they should realize that they are
swans and not ugly ducklings.

Here is a reason for this. Consider this question. “Can we refer the light as
white or bright darkness and darkness as black or dark light?” It appears
foolish. Isn’t it? It may appear strange or merely semantic and even absurd to
many others.

Most of us would say, “When ever and where ever there are light rays we call
it light and when ever and where ever there are no light rays, we call it
darkness. So there is no question of referring light as darkness and referring
darkness, as light!”

Actually the question is not absurd. The answer is as follows. What we call as
darkness, in fact constitutes the electromagnetic radiations, which we do not
and can not see with naked eyes. The darkness therefore does not imply
absence of light. In fact these radiations are “light” which appears dark or
black to us, as we can not see them. So the so called, darkness is not at all
absence of light but actually constitutes the vast majority of radiations. In fact
the number of radiations present in so called darkness which we do not see
are several times in number as compared to those, which we see. So it is quite
appropriate to refer the darkness, as dark or black light!

Also what we refer to as light is actually constituted of radiations which have
wavelengths between about 400 to 700 nanometers only. This is a very small
fragment of the entire electromagnetic spectrum! But, this, so called light
gives us the impression, or in fact imparts the illusion, that we see everything
and know everything! There is nothing beyond what we see or what we
know, think, contemplate, project, imagine and interpret based on what we
see! Considering the fact that this is nothing else, but ignorance, it is
appropriate to call this as white or bright darkness.

Humility and boldness are one side of a coin and shyness and arrogance are
the other side of the coin. Reality is infinite and eternal. Discovering link
with it gives us happiness and boldness and recognizing limitations of
ourselves as individuals gives us humility. Inability to recognize our
limitations makes us arrogant and inability to link ourselves with the eternity
makes us timid and shy!

Master and servant, leaders and followers, guru and disciple, teacher and
student, doctor and patient and in fact all of us must consider this example
and develop mutual respect, boldness and humility if we aim to achieve
welfare of ourselves and that of the mankind.

How to overcome the fear and shame of disease?
It is true that some diseases such as venereal diseases bring trouble as well
as shame. The recent addition to venereal diseases is AIDS. But there are
many diseases, which create fear of physical [and financial] trouble as well
as well as public humiliation. For example if we develop ischaemic disease,

we would be blamed for a particular life style. If we get diabetes, we would
be blamed for our diet. If we get liver cirrhosis and if we happen to be
drinking even moderate quantity alcohol, we would be blamed for alcohol.
Actually in ischaemic diseases stress plays a very important role. Hence the
ischaemic disease is found in many individuals who do not indulge in any
of the implicated risk factors.
Diabetes mellitus is a multifactorial disease. It means there are many
causes such as stress, family history, sedentary nature of job, viral infection
[which is not given adequate attention and importance] and so on.
50 to 60 % cases of liver cirrhosis present with the past history of serum
hepatitis caused by hepatitis B virus. But the people and the victims too
assume that all cases of cirrhosis are because of alcohol They mindlessly
begin to ridicule a cirrhotic patient, his family and everybody concerned
with the alcohol [irrespective of the amount that was consumed by that
person].
Ironically the patient also develops guilt complex and adds to his/her
misery.
The interesting thing is that attack of serum hepatitis may go unnoticed and
after several years the person may suffer from liver cirrhosis.
[One should never conclude from this that drinking is harmless. Whether
taken in moderate quantity or excess, every individual may respond
differently and hence if at all may drink at his or her own risk. Here the
point is that of overcoming the fear of disease.]
We have to appreciate that many times we indulge in things, which are
neither approved by society we live in, nor by us. This creates a sense of
guilt in our mind. This is further intensified by the medical literature, which
keeps on bombarding us with a variety of risk factors and make us neurotic
about a variety of diseases. We come to a point when we start losing all the
charm, romance and happiness in life.
We should understand that the bodily health, material possessions and
family pleasures are not constant. If we get diseased today, tomorrow we
may be healthy. If we are healthy today, we may be handicapped
tomorrow. The fatal diseases foretell the death and suffering but their
absence does not exclude the possibility of both suffering as well as death.
Fear of disease is based on our ignorance about these facts.

The fear can be overcome if we try to develop communion with our true
selves, accept the verdict of cosmic wisdom and try to do what we can in
our humble way with humility and submit our deeds to the cosmic
consciousness referred to as God. One of the ways of learning to do this is
by learning to chant the name of God along with slow and deep inspiration
and expiration. Through that we become aware of our innate and hence true
aspirations and this awareness helps us in defining and implementing our
priorities preferentially. This in turn makes us more and more free and
satisfied. The fear of disease, which is usually because of having unfulfilled
wants and desires, becomes lesser due to this fulfillment.

How to reduce the unpleasantness of death?

To get a reasonable and satisfactory answer for this question we need to
understand why first of all death is unpleasant. This is because even as the
concept of death is condered on pages 37-64 it is still necessary to consider
our psychological response to death so that its unpleasantness can be
reduced.

A] Death of a near and dear one is one of the most unpleasant phenomena
because of several reasons, many of which are too obvious to be discussed
here but some of them are as follows.

The death of a near and dear one is associated with a feeling of shame, loss,
misery, missing, being left out and so on. The shame is because of what is
interpreted as misfortune. The loss is because having longevity of life is
considered to be gain or plus point. The feeling of misery is because of the
social interaction of sympathy or pity. The feeling of missing and feeling of
being left out are because of the breech in the happy association to which
one is habituated.

Death can be even more stressful if it is untimely, accidental, sudden,
homicidal, suicidal or criminal.
This becomes additionally painful because it is challenges the very
foundation of one’s mind. It defies the unconscious presumption and logic
that death is associated with old age. It inflicts severely state of

complacency or unguardedness. It makes us vulnerable to psychological
shock.

In the present circumstances the medical treatment has become extremely
expensive and death of a near and dear one can take place merely because
of financial constraints. This would be associated with sense of guilt and
add additional painful dimensions to the sad event.

Death of a spouse or son/daughter is considered to be far more stressful
than that of the others. This is because it is associated with several other
factors which cause crippling of the daily existence. Death of spouse can
mean besides intense emotional bereavement, crippling economic loss. It
can mean tremendous deficiency in bringing up of the children, looking
after household affairs to many other problems. These things create besides
extreme unpleasantness fear and apprehension about death of the near dear
ones. This leads to constant anxiety and worry about our close ones’
security.

B] Our own death is also probably the most dreaded and unpleasant
phenomenon for every one of us:
In Marathi there is a poem which states:
MRUTYUNE JANA BAHATAT PARI TE BHOGASA VAITAGUNI
MRUTYO YEU NAKO ASE VINAVITI SARE PARANTU MANI
This means, many of us, may say that they want to die but it is only
because of the frustrations and troubles in life [and also because of the lack
of appreciation of the gravity of death]. But when it actually comes to die
they realize how ghastly it is and request the death not to come to them.

This is probably because we witness that death is usually associated with
misery, helplessness and pain for the dying person. We see a characteristic
desire to live in the eyes of a dying person. We witness the desperate and
frantic efforts to live and the despair and defeat in the face of impending
death. We notice the feeling of utter shame and indignation. There is
pining, begging and urging to the doctors or God, or a friend for some more
breaths.
This picture is agonizing and creates permanent aversion and fear about our
own death.

In addition, we notice the plight of the family members of the deceased. It
produces fear in our mind that if we die there could be similar plight of our
dependents. We fear that our death could cause sense of loss, sense of
insecurity, sense of self pity, feeling of guilt, feeling of shame [for being
the target of mercy, pity and sympathy and so on] to our near and dear ones
and let them down. We start despising the very thought of death.
There is one poem describing this:
ROJ SAKALI RAVIKIRANANSAH YUDDHAKAHANYA GHUSATI
NETRI
ANI BHAYACHA PADADA GHEUNA ZHURATO AMHI DIVASA
RATRI

The poet describes that when he gets up in morning and opens a
newspaper, the news of war pierce his eyes! They assault him! He finds
this so much shocking that he begins to live miserably day and night
constantly in the veil of fear!

The unpleasantness and/or fear of the death of near and dear ones can be
overcome to a great extent by internalizing the concept of SANKALPA and
KARMAPHALASIDDHANTA.

The deeds in this and previous lives of that person [KARMAPHALA OR
PRAKTANA] and the desire of the person or his/her plans for the next life
[SANKALPA] which neither he/she nor any one us know, decide the
course of events. We however are usually unaware of our ignorance and
hence arrogant. This ignorance coupled with arrogance makes us over
reactive to death. It almost makes us hysterical. It can explode us from
within and destroy the very foundation of charm and hope in life. By virtue
of this ignorance the extent of unpleasantness increases tremendously. Our
ignorance and arrogance cause confusion about the logic and justification
of the course of events. We fail to understand or grasp the events and
interpret them meaningfully and that makes us feel even worst.

If we train ourselves in the concept of KARMAPHALASIDDHANTA
AND SANKALPA then we would be able rise above our personal feelings
and then think of the whole series of events from the point of view of the
life of that person who is dying.

Even death of one’s son or daughter can become less painful if the parents
are given to understand this point of view of
KARMAPHALASIDDHANTA and SANKALPA. If the parents are
trained in these concepts and trained to look at the event in their light then
feeling of loss, humiliation, misery etc can be significantly reduced.

Every one of us is bound to leave our body some time or other. If we grasp
above concepts then we would be able to face diseases, handicap or death
in a more dignified manner in view of the KARMAPHALASIDDHANTA
and SANKALPA of ours. This helps us to recognize our ignorance and
thereby enables us to overcome apparent discrepancy between our
expectations and the actual reality. It gives us the insight into the possible
link of causality not known to us.

How to overcome loneliness?

We feel lonely because we are habituated to physically meet and interact
with family members, colleagues, friends, etc. We are habituated to meet
and interact with even the characters in TV serials, dramas, movies, whom
we do not actually meet! We also are habituated to dream and interact with
those whom we neither see on TV, stage or on screen!

Alternatively the “stars” in different field get addicted to public applaud
either directly or through mail and hence feel lonely when this vanishes.

If we are old, then we feel even lonelier. This is because we habituated to
authority. We are habituated to act as respected decision-makers. We are
used to caring for, looking after and supporting our children. We are used
to believe that all along we have been shaping them and their future! Once
our children are independent and away, everything starts dwindling. Our
children are no more dependent on us for physical, emotional, intellectual,
economic, or for that matter, any kind of support. They do not need our
guidance, help, love, warmth and care etc. But far more important is the
fact that our children create independent and separate “shells” full of new
relationships and new interactions! We are not allowed in the intimate
emotional, decisive intellectual transactions going on in these “shells” i.e.

families of our daughters or sons. We are rendered secondary and tertiary
and relegated to outer or peripheral region. In fact this is like having been
forced to severe all links with the insiders and stay outside the boundary of
a village! We are forced to live outside the “mind home” of our children
and relatives! We in fact feel the loneliness more intensely because we are
no more required except for sundry household work!

Loneliness is on the rise everywhere, in all societies, in all strata of society
and in all age groups! Therefore it is worthwhile trying to find out some
way of overcoming this shattering loneliness, which has acquired such a
menacing form and which is one of the major causes of wide spread
incidences of unrest, sadness, depression and even suicides!

Can the advanced communication system help in this? Can the
extraordinary growth in traditional media such as news papers, weeklies,
monthlies etc and more modern media like radio, telephones, pagers,
cellular telephones, TV, Internet, cyber cafes help in solving the problem of
loneliness? Can the rapidly proliferating meeting places, such conference
rooms, restaurants, hotels and clubs etc. help?

If loneliness had been because of mere physical separation then they could
have proved useful in solving the problem. But unfortunately loneliness is
not because of mere physical separation. It is because of individualism,
which has fractured the individuals from within and torn them apart from
one-another! Remember that I am not talking about that individualism
which inspires a person to live a life of an ascetic in search of that unifying
reality and in turn lead a truly universal life. I am talking about that
individualism which misguides and prompts the family members to break
apart in pursuance of physical and/or material pleasures. Such
individualism nurtures the pettiness and superficiality within us and
ultimately cuts us apart from our near and dear ones and makes us lonely!

The gadgets can never help when they are promoting individualism, which
harnesses pettiness and superficiality. In fact because of this, the revolution
in the information technology and communication system has not helped
and can not help in “wielding” the process of fracturing within an
individual and of incessant process of fission of hitherto relatively

homogenous, harmonious and orchestrated minds. In fact it is nurturing the
excessive engrossment in material pursuits worsening the problem of
loneliness.

The gadgets can not create love, warmth, affection and cohesiveness
amongst estranged individuals. It has to come from within! But still the
technology can be useful provided it is used to convey right message
and thereby inculcate the importance of promoting the evolution of the
present day “primitive” individualism into more evolved
individualism, which is concept and process of self-realization. The self-
realization embodies realization of one’s immortal core that is one and
continuous with the cores of the billions of individuals. It helps rise above
the fettering pettiness. It helps us get rid of meanness, which nurtures
psychological fission and separation and loneliness. It helps us see the
magnanimous role we can play in revealing the intrinsic unity to the
mankind and thereby express our true self, in our respective fields.

In fact the ascetics, who apparently are alone and in solitude, are in
communion their true self and that of the billions of citizens of the world
and also the rest of the living and nonliving universe, are not at all lonely
even in the absence of any gadgets!

How can we overcome negative or depressive thoughts?
A variety of negative thoughts keep coming in mind. Negative thoughts are
reflection of egoistic assumption that we should be blessed exactly in a way
which our conceptual framework projects!
It is necessary to be humble about our grasp of life and kind and
considerate about the sufferings of others. It is necessary to learn to
hammer our ego of being robust [simply because we enjoy good physical
health] also. It is essential to abandon the great error of fitting the
unfathomable, infinite universe and infinite number of processes in it, in
our conceptual framework, which are too frail. It is important to learn to
accept the verdict of God [or nature if you do not believe in God, by
realizing our limitations and ignorance], how much ever it may appear
unjust! It is necessary to learn the significance of the concept of submitting
our work in the heart of heart to God and adjust to the cosmic wisdom
rather than trying to defy it. It is the SANKALPA i.e. the plan of subtler

self from last births and the accumulated deeds of ours which decide our
suffering, happiness, success and failures in as much as our specific place
in he universal panorama or “stage”! We must accept the SANKALPA and
KARMA PHALA [results of our forgotten past deeds] even if they appear
wrong or unjust.

This unconditional acceptance is like accepting the ambience in which we
live. Thus if we are in water we first accept it. This usually happens
reflexly and we frantically begin to try swimming. Were we to negate the
existence of waer what would happen? Thus this acceptance does not
suggest acceptance of defeat and inaction, but appropriate and effective
way of response and action.

Further, such acceptance of our condition, opens up hundreds of
possibilities, which are concealed by our resistance or denial of a given
situation. This opening up of possibilities gives us tremendous strength and
vision for appropriate action.

To give an example, it is such denial of the ambience that frustrates many
well-meaning, sincere and dedicated scientists, leaders, artists, social
reformers etc, who develop extreme bitterness and depression in later
stages of their lives, because of failiures.

The negative thoughts that we are lowly, unfortunate, miserable would
begin disappearing along with dissolution of egoistic assumptions as we
start accepting whole heartedly the fate of our work, as well as well being.

They would gradually start disappearing as we start to realize that
somewhere deep inside we have to confront the reality with respect to life
and death. Realization of truth is always coupled with immense
fearlessness, bliss and independent of the fate of our work or any other
external factor. In simple words, it is a state when you are in communion
with God and that enables you to remain stable and strong in every
situation, which we accept as the verdict of cosmic wisdom. Moreover
since we are in communion with that cosmic consciousness it appears to be
our own desire. This resolves the problem of likes and dislikes and

automatically helps us remain steady in our goal and activity as a worship
of God or the manifestation of our conscience.
It is very true that all negative thoughts and actions do not disappear. But
there is no harm trying the ideas described in the foregoing because they
are harmless and are likely prove useful if not immediately at least in the
course of time.

How to overcome jealousy?
Some jealousy is normal. The other commonly used word for jealousy is
heartburn!
It is to some extent natural to feel jealous when we find that those
individuals who according to us are undeserving get much more than what
we [the more deserving in our own opinion!] do.

But when individual considerations take supreme place in our lives we
become increasingly mean and jealous. It becomes troublesome to others,
as well as to us. This is because we do not understand and hence
unknowingly disobey the wisdom of homeostasis and harmony. If we
understand the concept of homeostasis, then we can definitely overcome
morbid jealousy to a great extent!

Homeostasis means maintenance of various physical and chemical
characteristics of the internal environment of the body within certain range.
This is important for the health of an organism. All the cells of the body of
an organism, which perform their functions, participate in this process also.

Remember that the organism is healthy if the cells are healthy and doing
their work thereby contributing in homeostasis. Conversely the cell is
healthy if the organism is healthy.
Different body cells which when perform their roles with complimentarity
and in harmony ensure health of the organism, which in turn ensures the
health of individual cells.
The society is like an organism.
Every individual is like a cell of this organism.
Different individuals have different duties just as different cells have
different functions to perform.

When different individuals and social groups perform their duties with
complimentarity and in harmony, ensure healthy, happy and prosperous
society. This in turn would ensure the health [happiness and prosperity and
profundity] of an individual!

The control mechanisms in body which if work properly and ensure proper
homeostasis, the organism would enjoy health and the control mechanisms
would in turn be healthy.

The various government agencies and power centers in society are like the
control mechanisms, which govern the overall process of homeostasis. If
the government agencies and power centers ensure that various individuals
and social groups do their duties with complimentarity and in harmony,
then society would enjoy prosperity and profundity. This in turn would
ensure strength to the government.
Today the governments are finding it difficult to ensure “homeostasis”.
Previously, the old orders functioned as control mechanisms and ensured
social homeostasis i.e. working of individuals and social groups with
complimentarity and in harmony, by compromising the freedom of the
individuals.

With rapid rise of individualism and disappearance of old orders, a process
of petty pursuits and rat race for material gains [under the attractive name
of individual freedom, individual aspirations etc.] began to disrupt the
complimentary and harmonious transactions and relationships. Everything
within the individuals, between the individuals and between different
groups became diseased. In turn the society has become “diseased”. Every
individual has become “diseased”. The governments have also become
diseased. [Hence they are weak, short lasting and/or malfunctioning! This
is a result of rapid disintegration and disappearance of the old orders and
lack of their replacement with new appropriate and efficient orders.

Jealousy can be overcome to a great extent, if individualism is evolved into
and taken to its logical culmination, viz. self-realization. It helps in
revealing the concealed unity and harmony within ourselves as well as
outside. It helps to explore and acquire the powerhouse within you. It

brings out your innate desire to do socially beneficial physical, economic,
social and political work in your respective specialty, so that you can
simultaneously achieve personal and social welfare. Your efforts in this
direction are so satisfying that you almost no more feel jealous even if you
do not get anything in return or in fact get flak and harassment.

One of the simple ways of doing this is practicing remembrance of the
name God. Some people call it “thought anchor”. Remembering the name
of God helps us to get rid of superficial and petty considerations, born out
of ignorance and responsible for jealousy [which can actually spoil our
family life, friendships and even image, status in the society and most
importantly even physical health!]

How to overcome frustration?

It has to be appreciated that life is never static. The situations do not remain
the same. Naturally, the frustration also in most cases is temporary. It is not
at all unusual to get frustrated from time to time and overcoming the
frustrations also from time to time.

But in some cases frustration can be much severer. In such cases it is
associated with tremendous damage to one’s self esteem and a feeling of
defeat, humiliation and shame. It is associated with enormous
demoralization and diffidence. Frustration in such cases can last for years
and can prove to be abysmal and even fatal if untreated. Hence it is
essential to learn about frustration and evolve and practice the ways
[learning about it is in itself a way to overcome it] to overcome it.

What is the usual cause of frustration?
The usual cause of frustration is a setback. The setback may be in the form
of failure in examination, failure in love life or failure in one’s goal. The
nature of setback and its severity would determine the degree of frustration.
As stated earlier, in most cases the setbacks are trivial and the frustration
also mild and relatively less damaging and short lasting.
How do setbacks cause frustration?
The setbacks are usually attributed by others and knowingly or
unknowingly by you us too, to either our stupidity or to sinful behavior!

Even sad events in family such s accidents, diseases, death etc on which
may not have any control, are many times attributed to some sins in the
past. So such calamities make us additionally miserable and lowly and
ashamed and guilty. It is also true that the frustrations worsen because of
aggressive advertising that stimulates the desires and creates ever-
increasing demands, without correspondingly increasing the capacity to
fulfill those demands! This increase in unfulfilled demands makes us feel
lowly in even in otherwise acceptable circumstances. Advertisements also
tend to create and nurture the elements of competitiveness and jealousy,
which lead to frustration in the instances of failures in pursuits.

Can setbacks be avoided?
It appears that it would have been wonderful if setbacks could have been
avoided. But the nature of life is such that setback is a part of it. In fact set
backs are actually useful and help us rise above our ego. Besides they
enhance the taste of success.

It is true that in many instances the setbacks can be due to stupidity. But it
is essential to appreciate that it is not at all unusual or abnormal to be stupid
in some situations. There is nothing wrong in it. There is nothing to feel
lowly about it. It is always easy to point out mistakes and hence people
may point out others’ mistakes but that never means that they do not
commit mistakes. In fact they may be committing even worse mistakes. So
we should not let ourselves down by setbacks or insulting comments made
on our setbacks Also, we must take care not to get carried away by selfish,
stupid, maniacal a variety of wrong acquaintances around who besides
hurting can misguide and harm us.

But for our own sake it is always beneficial to keep the mind open to
suggestions and learning from other [but proper] people. If we listen to
honest and selfless advice coming from the expert in your field, then we are
likely to commit fewer mistakes. This can help us avoid many setbacks in
many instances.
But in many instances the set backs can not be prevented. Even as everyone
prefers to be perfect no one is actually perfect. Even as ideally we all feel
that we should be flawless actually we are not. In such instances if we
carefully observe, we would realize that we do not have control on the past

deeds. Therefore the only way to overcome frustration born out of setbacks
associated with the feeling of guilt and shame born out of our “sins” or
“mistakes” is, to analyze the nature of setbacks, rationally.

Setbacks in robbery and setbacks in efforts of saving a life can cause equal
degree of frustration! But the frustration in these two cases is qualitatively
different. These two examples illustrate the importance of pursuit.
Therefore we must learn to distinguish between mistakes, failure and
frustration in pursuit of excellence and the same committed in pursuit of
social destruction. The pursuit in which we suffer setbacks and as a result
get frustrated is extremely and possibly the only important thing. Our
pursuit determines quality of life! This understanding of the pursuit itself
is the first and foremost step to accept the setbacks and failures in a
dignified manner and overcome the frustration.
In some cases it is possible that you might have got frustrated because your
pursuits as well as action both were criminal and led to damaging effects on
your life. Even in such case I would urge you not to let yourself down in
your own eyes. Accept yourself unconditionally irrespective of your likes
and dislikes (or values inculcated in you right from your child hood) and
also insulting comments from others. The traditional practice of
NAMASMARAN is useful for this. We must remain concerned and
particular about proper nutrition, cleanliness, aesthetic selection of clothes,
color combinations, perfumes etc. hese help us improve self-image, feel
better and thereby overcome frustration more efficiently.

Always remember that it is never too late to start all a new and shape your
future. Instead of brooding over your past mistakes and even crimes, it is
always better to learn from them and improve. It is always nice to
remember how the robber Walya became the great sage and poet Walmiki
who wrote RAMAYANA.

The next thing is to overcome the feeling of helplessness and despair. Due
to this one starts developing a tendency to avoid people, friends, relatives
etc. This leads to isolation and deprivation of support and even the
imagination that the others think low about us i.e. treat us as lowly. This
leads to bitterness and a process of perpetual isolation, helplessness, lack of
support and bitterness.

You may try and speak about it to selected good friends but it is generally
better to talk as if you are discussing some body else’s problem and not
yours! By this way you learn about the issue without letting yourself down
in the eyes of your friends.

The last thing is to understand the difference between the realized souls
such as saints etc. and common people like us.
It is true that the realized souls are always in bliss. This is because they
work from a different level of consciousness. They are enlightenment
personified. They are like engineers and architects who do not have to
actually work like a mason (a common man).
You can take the example of a doctor and a nurse. The doctor gives
prescription and the nurse complies with it. The nature of the work of a
doctor and that of a nurse are different. The doctor may sleep peacefully
when the nurse is actually attending the patient at ungodly hours!

It has to be appreciated that just as the body consciousness [thinking that
we are mere body], makes us susceptible to fear and apprehension,
similarly entanglement in what we call as “our work” also causes
tremendous anxiety, depression and frustration. Our thoughts, work, aims
etc. are not our personal property and hence should not be taken too
seriously. Let them pass through the body, mind and intelligence! They
manifest from eternity and disappear back into eternity. Our bodies, minds,
intelligence etc. are not the doers. They are only the vehicles through
which, the so called “our work”, gets delivered! This statement is not
polemical or metaphorical. Actually speaking neither our bodies, nor our
mind nor our intelligence can even choose our parents, the environment
and the subsequent opportunities, though we may feel so. This has one
more implication. Since it is not “our”, neither is it appropriate to feel
ashamed about “our work”, or, for that matter, all that we did, would do,
enjoy or suffer, nor is it appropriate to feel proud about it. Neither is it
correct to give up and do nothing nor is it correct to helplessly and
obsessively get entangled in the work and its results. We should maintain
our “vehicles” very well and use them properly to “carry the goods”, which
we are supposed to deliver! BUT WE ARE NOT VEHICLES!
Continuation of efforts to make your perspective universal, evolve

universally beneficial policies and evolve their administration and
implementation can significantly reduce the degree of frustration and can
give at least some strength and help you to overcome frustration, in case
you have it!

Why do we indulge in or refrain from things and repent later?

It is true that many of us plan to live in one way or another. We have our
ideas about pleasures, happiness, comforts, dreams, aspirations etc. which
result from myriad of influences which act on our body, instincts, mind,
thoughts and so on. The nature of influences varies from person to person
and from one place to another. It varies from society to society. These
influences range from literature promoting celibacy to literature upholding
eroticism. They vary from preaching of asceticism to propaganda of
indulgence. They are in short, quite confusing and make it very difficult for
us to find out what exactly we want!

We keep negotiating with these influences through out our lives and while
doing so also trying to define a “state of happiness”! It has to be
appreciated that the idea of such a state is ever changing and inconstant. It
varies! In the process we keep on attributing to the state of happiness some
characteristics [which also keep on varying] and then keep on trying to
modify ourselves accordingly! Thus we keep trying to get rid of some
things and acquire some others. These things also vary from time to time!
The nature of these things varies from trifles such getting a cake of choice
to relish to controlling the desire. It varies from getting into a particular
lucrative career to leaving everything and becoming a nun. It varies from
getting a hall ticket for the examination to bunking the exam. It varies from
winning someone’s heart to marry to remaining unmarried. It varies from
acquiring a particular skill to getting rid of the same. It varies from desire
of acquiring a particular knowledge to developing disgust about the same
and getting interested in another. It varies from getting sexual gratification
to keeping celibacy. It varies from desiring to smoke to desiring to quit it. It
varies from indulging in drinking alcohol to abstaining from it.

The problem is that we are usually not able to understand the nature of our
instincts, emotions and intelligence and hence there is always a discrepancy
between what we want to be and what we actually turn out to be!

There are a couple of things, which if we understand and internalize, then
this problem could be overcome at least to some extent.

The first thing is that we must appreciate that we do not understand
ourselves. The subconscious mind is not accessible. The past beyond a
certain range is not accessible. The future is not completely predictable.
Even the influences beyond a certain range are too subtle to be recognized
and understood. We should therefore be humble and not get into a feeling
of uselessness or helplessness about failing to practice of what we think,
feel and project [we may use the word expectations, predictions etc.]. This
helps us to accept the discrepancy between our expectations, predictions,
demands, desires, aspirations and so on [in our life as well that in the life of
the others and the society] and what actually happens! It must be
appreciated that such acceptance does not mean inactive witnessing of what
happens but it means poised, and wiser response! It is usually beneficial not
only to ourselves but to others as well.

The second thing is to preserve and harness the capacity to appreciate our
ignorance and responding wisely. The time-tested remedy for this, is
regular chanting of the name of God or Guru. Regular chanting or
remembering the name of God helps us elevate ourselves above the
confusing and chaotic ideas. It helps us to overcome the gravity of our
preferences and our apprehensions. Through the practice of remembering
the name of God it starts becoming clear that the sense of guilt as well as
sense of pride result from, the deep seated ignorance of the ignorance!
Hereafter we gradually start actually internalizing the importance of
accepting the situation in personal as well as public life as it is and then
start working on it without instinctual and emotional turmoil and
intellectual confusion. This marks the beginning of true inner harmony and
freedom from the damaging and disturbing guilt and equally troublesome
agrandizement and arrogance about what we can not and what we can
achieve respectively.

Gradually we begin to appreciate that what we do is a result of the
preponderance of SATVA, RAJA and TAMA within and outside our
limited existence. Our limited thinking has no right to be proud about it and
no reason to be guilty about it. Our brain has no reason to be perplexed and
we have no reason to be sad!

There is great fun in taking life in one’s stride! [Even in making attempt to
do so!]

CONCEPTS RELATED TO SOCIAL LIFE

How can we overcome the stress caused by conceptual chaos in the
field of education?

Most of us get disturbed by what is going on in the field of education. But
we do not understand the causes of the chaos and the remedy for them.

We will be benefited if we review in brief the concept of education and
merits and demerits of the traditional education system in brief.

Education is defined in various ways but it can be safely said to have three
domains, which are as follows.
The first domain is called AFFECTIVE DOMAIN. This means the state of
mind. In simple words affective domain relates to how we feel. Thus when
our mind is full of alertness, attention, enthusiasm, buoyancy, affection,
concern, joy, tolerance, self esteem, mutual respect, mutual trust,
commitment, dedication, confidence, positive and victorious spirit, we
would call it healthy affective domain. In addition the zeal and
concentration needed in the pursuit of excellence in intellectual field,
tenacity and endurance required in skillful activities and patience and
commitment essential for satisfying and socially beneficial actions
constitute affective domain. The purpose of education is to nurture this
domain by designing suitable curricula and syllabi.
The second domain of education is called PSYCHOMOTOR DOMAIN.
This implies ability to appreciate skills and ability to perform physical and
mental skills, with speed, accuracy, elegance, ease of performance etc. This

may involve appreciation and performance of skills such as surgery,
playing a musical instrument, playing basket ball or doing carpentry! The
purpose of education is to nurture this domain through not only designing
suitable curricula, syllabi but also by providing sufficient practical and
demonstration classes with all the necessary equipment.

The third domain is called COGNITIVE DOMAIN. Cognitive domain
incorporates accurate perspective, contemplation, correct perception
understanding, conceptualization, analysis and recall of problems, ability to
evaluate, synthesize, correlate and make decisions, make appropriate
policies, plans and expertise in the management, administration, etc.

It is clear that all the domains have three components viz. Cognition
[Perception], affect [Feelings] and conation [Response].

Let us consider the traditional system in a dispassionate manner and
scrutinize the merits and demerits. It is obvious that we will not be able to
consider all the details of the system as they varied from time to time and
from place to place. But a general review of the system would help us to
overcome our disturbance! This can be done only if we rise above the petty
considerations of religion, region, caste, political power and other vested
interests. This would help us rectify the present education system.
Conversely, unless the existing education system is rectified appropriately
subsequent generations may not be able to develop the three domains of
education adequately.

Many of you may argue here that this task can not be accomplished by
common people, but can be successfully accomplished only by the
politicians, political advisors, the decision-makers and the top
administrators.

This argument is valid, but not completely. It has to be appreciated that no
statesman, no political leader, no policy maker and no administrator can
bring about change in an existing system unless, there is consensus about
these changes in the vast majority of people whose cooperation in such
matters is very vital.

So let us take at least a cursory look at the traditional system of education
in India.
The traditional education system in general ensured that:
a] Careers were not selected on the basis of monetary gains,
b] Careers were not selected arbitrarily on the basis of idiosyncrasies and
whims,
c] Some lucrative careers could not be sought after excessively, in
preference to the others,
d] All careers ensured income and production from early age,
e] All careers ensured that society was benefited,
f] All careers ensured security to all the social groups,
g] All the careers ensured intimacy and closeness between young and old in
the families.
h] All careers ensured ethical education and passage of experience from
generation to generation.
In my view these were merits.
But it is true that:
A] The traditional system was marked by deprivation of scholastic
education to many people,
B] It was also marked by apparently unjustifiable distribution of a variety
of jobs amongst different castes.
C] It did not have the infrastructure for collective scientific and
technological efforts
D] Suppressed talents and individual aspirations amongst the children and
parents from many castes.
E] It had an element of arbitrary imposition of hierarchy and exploitation.

As the education shifted from homes, home industries and farms to;
nurseries, K.G. schools, schools, colleges, universities, corporate industries,
research institutions etc.
Cognition suffered because of:
a] Huge number of students, in a single class making following three things
almost impossible. These things are i] individual attention ii] dialogue iii]
discussions,
b] Lack of adequate salary, accountability, incentive and economic security
to the teachers taking away the initiative of nurturing cognitive domain
c] Increase in alienation with respect to student’s background and aptitude

d] Lack of adequate incentive to the students in the form of creativity,
production and earning, service to the family and service to the nation,
takes away the motivation required for building up cognitive domain
e] Lack of conviction essential in the growth of cognitive domain in the
teachers and students because of outdated practical and demonstration
classes, lack of interdisciplinary dialogue and in general the irrelevance of
education to the realities of day to day life in as much as almost predictable
consecutive unemployment at the end! The lack of conviction could be
partly due to lack of participation by teachers in decision-making, policy
making, development of curricula, syllabi etc.
f] Emphasis on recall and hence rote learning thereby denying free inquiry,
reading, questioning etc. thereby directly thwarting the cognitive domain
g]] Too many examinations with irrelevant parameters or criteria of
evaluation [besides being unfair in many instances] lead to misguided and
in most cases counterproductive efforts thus adversely affecting the
cognitive domain
h] Competitions where the manipulative skills, callousness, selfishness are
given more respect, destroy the enthusiasm of growing in cognitive domain
i] Information explosion can affect cognitive domain by either causing
enormous and unnecessary burden on memory or inferiority complex
j] Pressure of interviews causing constant tension and sense of inadequacy,
right from the tender age,
k] Protracted hours of homework in schools denying the students their
legitimate right to enjoy their childhood and make them physically,
mentally and intellectually unfit to grow in cognitive domain
l] Irrelevant and unnecessary information loading in lectures in the form of
monologue, leading to suppression of the spontaneity, originality, interest
and enthusiasm so much required in cognitive development amongst the
students,

Affective domain suffered due to,
A] Isolation of the children from their parents and their domestic
environment at an early age [Making the parents also equally sad]
B] Lack of warm bonds due to huge number,
C] Cut throat competition,
D] Inadequate facilities of sports, trekking, educational tours, recreation
and physical development etc

E] Alienation from one’s social environment and culture

Psychomotor domain suffered due to
A] Almost total lack of opportunities to actually participate in skillful
activities such as drawing, painting, sewing, sculpturing, carpentry,
knitting, weaving, music, agriculture, horticulture, other handicrafts,
various sports, performing arts etc.
It is important to realize that promotion of psychomotor domain is evident
but in its caricature form. It has no concrete economic realistic basis. The
activities have no economic incentive and no productive element.

The present education system basically and almost completely prevents
a huge section of society such as teachers, students, clerks, servants,
sweepers and many others such as education inspectors, etc. from
being creative and productive. In addition it causes colossal loss of
space, electricity, construction cost and so on. In addition because of
the typical emphasis on rote learning it leads to phenomenal waste of
educational material such as paper, bags, pencils, ball pens etc.

Lack of productive element in education not only causes colossal loss to
nation but it also causes economic loss to children while suppressing and
starving their psychomotor domain! The lack of productive element and
economic incentive is a single most important cause of
1] Reduction in the dignity of labor amongst those who continue to learn,
as well as reduction in the income of the concerned families and the nation
2] Lack of education, lack of employment and starvation or criminalization
amongst those who are forced to drop out because the poor
villagers’children normally contribute to the earning of the family.
3] Inhuman suffering of those dropouts, who somehow manage to get
into cheap labor for subsistence.
It has to be appreciated that billions of rupees are spent on
construction, decoration and maintenance of schools and colleges.
Billions more are spent on payment of millions of teachers and other
staff members engaged in unproductive exercises. Billions are spent on
electricity, and so called educational material. Billions more are spent
on the exams conducted to test the “capacity and merit of rote
learning”. This way we weaken the national economy, jeopardize the

developmental activities and force millions of students to drop out due
to economic reasons and get into the hell of child labor, besides
starving and suppressing the cognitive, affective and psychomotor
domains of millions. In short, present day education system harnesses
[amongst those who continue to learn] arrogance coupled with lack of
confidence leaving all the domains viz. cognitive, psychomotor and
affective, [including creative and productive skills and physical health]
defective, deficient and underdeveloped. Further, when this education
fails to give a job, it tends to create vindictive attitude transforming an
individual into a criminal or develops frustration and transforms an
individual into a mental wreck.

It must be appreciated that some institutions and individuals are making
illustrious efforts in the direction of rectifying the education at their level.
But the chaos in the present education and the resultant conceptual stress
cannot be managed effectively, unless we propagate this conceptual
understanding about education and try to see that suitable changes are made
to nurture cognitive, affective, psychomotor and productive domains.

In short it can be stated that every school, college, university etc must
become the centers of production and service besides being centers
excellence in science, art, literature, philosophy etc.
The student must have economic incentive for what he/she is privileged to
make. Besides, everybody connected with education directly or indirectly
must be involved in production or service.
Everyday approximately
20 % of the time must be spent in production, service etc.
20 % of the time must be spent in physical activities
20 % of the time must be spent in personality development and
20 % of the time must be spent in entertainment
20 % of the time must be spent on cognitive domain
Production may be of suitable items and service can involve community
projects such plantation, cleanliness etc.
Physical activities can include sports, exercise, trekking, hiking etc.
Personality development refers to broadening of perspective through
various means such as invited guest lectures, seminars, discussions on
holistic health, educational tours and visits to places where the student gets

exposed to rapid developments in the society such as laboratories, airports,
government offices, share market, farms etc.
Entertainment could include playing musical instruments, dance, painting
or anything that makes a student happy such as mimicry, singing, story
telling, drama, movie etc.
Development of cognitive domain can include teaching of languages,
history, geography, mathematics etc with utmost emphasis on interpretation
and relevance in day to day life. Thus typical questions in the examination
of history, languages should be totally done away with. The subject such as
economics, psychology, civics, philosophy, logic, sociology etc must
include field work and made relevant to the present society.

Conceptual stress arising out of chaos in education can not be managed
effectively unless and until a situation where millions are “imprisoned”
unproductive work and millions are forced into unemployment and
inhuman cheap labor is eradicated through law and government rules,
besides public awareness.

Stress resulting from inadequate understanding of the consumer
interest

Most of us think that consumer interest is restricted to quality production,
appropriate preservation, proper transportation, fair exchange and fidelity
in advertising. This is not incorrect understanding but this is certainly not
complete understanding of consumer interest.
As a consumer in any given place or field, we should be aware of the plight
of the consumers elsewhere and in other fields. We can not be balanced,
objective and holistic in the absence of such awareness. In fact such lack
awareness tends to make us selfish, short sighted and mean. The
perspective of consumer movement becomes tubular and hence can not
give proper direction to the government perspective, policies, decision,
administration and implementation, with respect to customers every where.

In fact this is precisely what has happened to consumer movement in
developed countries. A huge section of consumers in developed as well as
many developing countries [like India] is very sensitive about its interests.
These interests are with respect to quality, preservation and pricing. No one

can argue in favor of bad quality, faulty preservation and unfair exchange
or cheating. Another concern of this section of consumers is their insistence
on fidelity with the advertisement. They insist that there should be no
exaggeration and/or falsification in the advertising. Even this point can not
be refuted. No one would justify exaggeration and/or falsification.

So this section of consumers is not just unopposed but is actually supported
all over the world enjoys and moral and ethical supremacy.

But note that this section of consumers has no perspective of global
welfare. It has always neglected the major issues such as environmental
protection, proper and universal education, world harmony, universal
brotherhood, global health, global housing, proper handing of droughts,
famines, earthquakes, floods, volcanic eruption, nuclear proliferation,
effect of pesticides and chemical fertilizers in the long run and such issues.
This section has nothing to do with the needs of rest of the mankind. It
continues to consume several times more than their counterpart in either the
same or other countries. This negligence towards the needs of rest of the
mankind makes this section selfish, short sighted, mean and callous. The
elite consumer [in as much even the poor] in India also has adopted this
selfish, short sighted, mean and callous perspective. This is why the
consumer movement [in spite of having some genuinely good elements in
it] has miserably failed at global and local level, to influence the
government perspective, policies, decision, administration and
implementation, with respect to consumers every where and every strata of
life. Few examples of such policies are with respect to prevention famines,
preservation of forests, advertisements of alcoholic beverages,
advertisements of cigarettes, advertisement of gutkha [a specially processed
tobacco that is used for chewing and which is at present a craze amongst
school children in many parts of the world] etc.

It is precisely because of this selfish, short sighted, mean and callous
perspective that many of us applaud the construction of fly over bridges in
cities while unknowingly neglecting the plight of farmers and villagers
where there is no drinking water, no proper shelter and no proper
education. We do not seem to understand that the fly over bridges is no
solution to the congestion and other problems of cities and the only

solution is the holistic development [in contrast to mercenary urbanization
of villages, and which was incidentally the dream of Mahatma
Gandhi.].
It has to be appreciated that consumer interest can not be restricted to mere
material financial gains and utility for above reason. It has to be coupled
with perspective of global welfare as a result of which balanced and
accurate policies, plans, decisions, administrative efforts and
implementation at global and local level can be evolved. In fact this
constitutes spiritual, intellectual, emotional, instinctual and physical health.

This is the only way to manage conceptual stress as a consumer. There
is no other way. With narrow perspective you can not manage
conceptual stress. Even if with narrow, selfish, short sighted, mean and
callous perspective, you seem to gain materially, ultimately you will be
the loser, materially as well as spiritually, intellectually, emotionally,
instinctually and physically. This is because majority the present
policies at global and local level are sure to entail destruction of
individual as well as the global life if not timely corrected. Your doctor
if knowledgeable enough, will endorse this, when you visit him/her
next.

Conceptual confusion about communalism

In Sanskrit there is a proverb
PINDE PINDE MATIH BHINNAH
KUNDE KUNDE NAVAM PAYAH
JATO JATO NAVACHARAH
NAVA VANEE MUKHE MUKHE

The meaning of this is simple and enlightening. It boosts the spirit of
tolerance. It implies, every individual has different intellectual capacity,
every source of water contains different water, every community has
different tradition and different linguistic expression is present in every
individual mouth!

So merely belonging to different castes, different religions or merely
following certain customs running through generations in a family and a
community etc. do not make us communal.

According to the world book dictionary, communalism refers to self-
governance of a commune or communes and this is a kind of federalism.
Communal means related to commune. But in India this word has different
connotation. In India, communalism implies disproportionate pride,
concern about one’s caste, tribe, religion or any such group and
disproportionate hatred and prejudice about those of others. This is almost
always associated with practices harmful to others. Communalism has
become an everyday problem. It has infiltrated every walk and every
stratum of life a cancer. Thus political parties, a variety of unions, various
organizations etc and associations are diseased with communalism.
Similarly, policies regarding employment, promotions, admission to
different educational careers, competitive examinations in almost every
sphere of life have been infiltrated by communalism.

To understand and overcome the menace of communalism and bring
about harmony and justice in society effectively, we have to understand
the caste system and the caste specific job distribution that has come into
existence and remained for centuries and the emergence of religions and
their impact on social life. In this chapter we will consider the development
of caste system.

In my view, the caste system in India was based on the physiological
principle of homeostasis where many different type of cells perform
different functions so as to maintain constancy of internal environment and
thereby health of the organism. Secondly it was based on the principle of
variety, complementarity and harmony in nature. Thus the emergence of
caste system was based on the observation that neither in body nor in
nature the individual components perform the same work or job. In fact this
kind of “equality” is dangerous. Complementarity of components is
important and conducive to health. This entailed distribution of different
jobs. This distribution of the jobs initially depended on the capacity.

However the distribution of jobs gradually became independent of the
capacity and started depending on one’s caste.
How could have this happened?
Firstly, it appears to me that this took place because of the observation of
heredity in nature. The mango tree gives mango fruits, banana tree gives
banana and coconut tree gives coconuts. The offspring of a tiger is tiger
and offspring of a cat is a cat. This heredity in nature was probably
extrapolated to human beings. It must have been thought that such heredity
must be working in human beings also. In fact, such extrapolation must
have been buttressed by the observations that children do carry the traits of
their parents which may include, a variety ranging from mathematical
talents to musical skills, besides physical constitution and looks. In fact
even today we use expressions such as “ There is music in his blood”,
“There is acting in his blood” “There is business in his blood “ and so on.
These expressions are based on centuries of observations. So every
community was seen or conceived as a particular organ or tissue of an
organism, which would give rise to specific type of cells.

The second reason for this change must have been due one of the most
prevalent concepts viz. KARMA PHALA SIDDHANTA. In Marathi this is
expressed as KARAVE TASE BHARAVE. In English this is expressed
through “ As you sow, so you reap”.
This concept gives a basis for why a particular child is born in a particular
community or caste. This led to the notion that those who are born in a
particular caste are born according their deeds in the past life. This lent
a conceptual foundation for the stability and continuance of the caste
dependent job distribution. So every individual was conceived as a
particular individual cell in a tissue.

Now it can be appreciated why there were restrictions on all the
communities [analogous to organs or tissues] to do a particular job.
Obviously this was to achieve social homeostasis [analogous to
homeostasis in an organism]. Clearly this was to avoid competition based
on petty selfishness and unabated personal ambitions, which could at
times, jeopardize the welfare of a society [analogous to different tissues
trying to perform certain functions and thereby endangering the
homeostasis and life an organism].

The caste system also had one more and important aspect and that was
punishment at local level. This punishment depended on the nature of
“crime” or “sin” and the verdict of the traditional beliefs, conventions and
consensus. This particular system included [in today’s context totally
unjustifiable] the punishment of outcasting.

It is well known in India that the father and mother of the world famous
saint of 12th century, saint Jnaneshvar were outcasted and forced to commit
suicide because of their “crime” of going against the then prevalent
conventions. Those who were outcasted were condemned to live as the
outcaste. This system of giving “justice” apparently did not have any
provision for the upward traffic of the outcasted “lower” castes,
though it must have forced many “upper” castes into “lower” castes
because of what was then considered a “crime”. However one does not
know with certainty whether there were any ways of absolving from
those so called “crimes”. Today these “crimes” may not be considered
even mistakes. It appears that these castes which were forced to live outside
the villages were declared untouchable. Due to the same notion of heredity,
which consolidated caste system, their progeny was also considered
inferior and forced to stay out of the village border, was made to accept
dirty jobs and were declared untouchable. This is many villages in India
used to have and still has in many regions, people staying beyond the
boundaries of the village.

The caste system has been primarily a result of all that has been said above,
though the influence of other factors such as characteristic social, political,
psychological, geographic etc. can not be totally ruled out.

It can be clearly understood from the foregoing that the caste system in
India which deteriorated into increasingly unjust and grave perversion
was not a conspiracy as is made out to be by many individuals. The theory
that it was a conspiracy can prejudice and mislead the young and innocent
people can create division, hatred and strife amongst different castes and
can not solve problems of the millions. In fact this has been vindicated by
the history of caste-interactions in India of last several decades.

The fact that the caste system did not develop as conspiracy can be clearly
evident if following points are considered.
1] Caste system to be conspiracy, has not primarily been a result of
political wars or religious wars also. Though the influence of such
relationship can not be entirely denied. Political reasons appear too
simplistic to explain the phenomenon, which has spread all over India and
in every nook and corner of even the interior most aspects of country ruled
by extremely different rulers with extremely diverse backgrounds.
2] Caste system to be a conspiracy has not been primarily a result of
winner-loser relationship. If that had been the case then there would not
have been as many restrictions on certain “upper” castes as have been
there in India.
3] If there had been winner loser relationship between two groups then one
would have found fairly uniform characteristics amongst “upper” and
“lower” castes. This is not so. Everyone would agree that there are people
with very low capacity in so called “upper” castes and there are people with
far greater capacity ni so called “lower” castes. In fact almost all types of
people are seen in all the castes.
This applies not only to capacity but also to morality and social
commitment.
4] Caste system was not based on equality. But it was basically and to start
with not based on inequality, injustice and exploitation also. It was based
on as is said earlier the interpretation of homeostasis, heredity and
complementarity, social harmony, stability, order and well being.

It has to be appreciated that because of this, even as most of the saints did
not practice caste discrimination, religious discrimination or any kind
of discrimination for that matter, they did not condemn Indian
scriptures with codes of conduct for different age groups, different
professionals, different members of the family etc such as MANUSMRITI,
PARASHAR SMRUIT, VASISHTHA SMRUTI, NARADA SMRUTI and
so on. This was because they knew that by condemning them, the old
wisdom of social homeostasis would be lost and by supporting and
practicing it the exploitative, coercive and inhuman element would be
justified and would continue. For this reason they chose the middle way.
The saints did not make any disruptive and provoking statements
because they knew that this was not the solution to the evils of caste

system. They knew that the solution to the evils of caste system lied in
the opening of the floodgates of enlightenment for one and all. This is
why, without making any stunts and gimmicks they spent their lives in
trying to open the floodgates of enlightenment for one and all. They
suffered during their lifetime because of the harassment from callous,
rigid, orthodox and inhuman conservative elements and centuries after
their death continue to be misunderstood, misquoted, condemned and
ridiculed by many.

One does not know with certainty but from the work of the saints it appears
that the saints did see a major flaw and end of caste system [without
losing the essential concept of social homeostasis] through generalized
enlightenment irrespective of caste, religion, region etc. Appreciating
this major flaw and rectifying it is of paramount importance in really
annihilating the castes even today.

The major flaw in the caste system that rendered it extremely
exploitative, coercive and inhuman is the fact that mango, coconut,
tiger and cat do not have the choice and freedom to transcend their
mango-ness, coconut-ness, tiger-ness and cat-ness. In contrast human
beings have this potential and hence must get choice and freedom to
transcend their caste characteristics, the process which is called
enlightenment or self-realization. The saints also seem to have realized
that the children are not of the parents [to get exactly the same
characteristics or to be blamed for the “sins” of their parents], but they
come through the parents. The saints also seem to have realized that it is
a great fallacy to condemn some one as sinful because of being born in
a particular caste, punish him/her for the so called sins and so called
crimes of the past generations or past lives.

The purpose of this chapter is not to glorify or to condemn anybody, or
to describe the detailed history of caste system but to conceptualize the
main determinants of caste system and thereby take it to its logical
end. This implies that everything coercive in caste system comes to an
end and the wisdom continues.
This is because, we must remember that while destroying the caste
system, there are two diseases by which the mankind is likely to be

plagued by. These are individualism and superficiality. In the rest of
the world where there was no caste system like that in India, these two
diseases have played havoc and are continuing to do so. You will
appreciate that these two diseases have started plaguing people in
India also.
We must learn from the saints the importance of opening the
floodgates of self realization to people irrespective of caste, religion etc.
and secondly we must prepare an intellectual framework which would
evolve laws, rules and conventions by which material conditions
conducive to self realization and enlightenment would be actualized.
You would appreciate that the suffering of the victims of caste system
and the conceptual stress of ours are inseparably linked and can begin
to reduce simultaneously if the education system as suggested earlier,
is brought into practice, throughout India and world.
With respect to India, it is high time to realize that ad-hoc steps such as
reservation policy, free education [of present nature], concessions, free
food, subsidies etc. have benefited financially, a small percentage of
downtrodden and will continue to do so. But even if there is 100 percent
reservation in parliament, assemblies, jobs, promotions, admissions to
different courses and for that matter, in every possible field, it will never
solve the problems of majority of the suffering billions.

How to manage stress resulting from inadequate grasp of corruption?
Corruption is widely talked about but poorly thought over and understood.
Because of this, deceptive sense of pride, hypocrisy, guilt, confusion,
conflict, helplessness, victimization and many such things result. In short,
we are in a state of inner disharmony and discomfort or in simple words,
STRESS. This STRESS is sometimes consciously experienced but many
times goes unnoticed.

Take an example of donations. If we give donation to a school we feel we
are doing right thing for our child but we also are made to feel guilty
because it is, in most cases illegal in India.
Conversely, if we are running a school and if government authorities do the
formalities only after being bribed, then collecting donations from students
for every admission and on various other occasions becomes an

unavoidable part of our life. If we do not do this, then our work gets
delayed and we start getting depressed and frustrated.
This dilemma is responsible for STRESS.
Take another example, that of registration of a flat. We register our flats or
blocks with government because it is compulsory, but many times we land
up paying extra and get a feeling of being cheated on the one hand and
guilty of paying bribe on the other.
Conversely, if we are working in a particular government registry and if we
are “instructed” to collect funds for the ruling political party and if we wish
to retain our job in a desirable township, then making collections at every
registration is inseparable from life. If we do not do it we are likely to be
transferred to an interior place and suffer along with our family in every
possible way.
This mental tug of war is responsible for STRESS.
One can take several such examples.

Present understanding of CORRUPTION is restricted to the illegal
transactions of money, nepotism, favoritism, administrative irregularities
etc.
This [inadequate] understanding is due to influences of some so called,
advanced countries, which have amassed wealth and technology but are
deficient in the perspective of global unity and welfare.

CORRUPTION actually includes expansionist, exploitative, oppressive,
discriminatory activities. It includes the religious persecutions, fascist
massacres and harassment of craftsmen in the other countries. It includes
the reckless addition to pollution of environment and irresponsible
consumption of power at the cost of other nations. It includes apartheid
polices and their implementation. Many so called, advanced countries
selectively forget their expansionist, exploitative and oppressive activities
and the harm done by them to other countries. Through such selective
forgetfulness and the blindfolds of vested interests of their own prosperity,
they develop tubular and blurred vision and assume condescending and
self-righteous position. They either don’t understand or deliberately
neglect the fact that the aberrations in the social, political, cultural and
economic transactions amongst the different societies, develop as a
result of several factors, including invasions and exploitation to which

these so called advanced countries themselves were/are responsible.
Ignoring or not conceding, their own role, though indirect, in these
aberrations they try to impose themselves as the moral and ethical
saviors, leaders and judges on the rest of the world. They therefore,
begin to use technology and facilities to make surveys on various issues
and start passing their judgements. They try to enforce their norms, in the
form of sanctions on industries which involve child labor, or in the form of
linking labor conditions with trade pacts, through deliberations of World
Trade Organization viz. WTO. They start rating the countries in terms of
quantitative and qualitative corruption! It is equally pitiable that many of
the Indian newspapers uphold them give wide publicity to these judgments
and make every Indian feel ashamed of their motherland and guilty of
corruption. This self-pity is indeed a cause of stress for an individual and
detrimental to the national progress.

It must be appreciated that branding the developing countries as corrupt is
tantamount to saying that all the countries which have indulged in
invasions, exploitation, oppression are morally and ethically superior,
merely because they are now prosperous and do not have the same
aberrations in socioeconomic fields! One can surely find in these countries
other aberrations, which are either concealed or given legal and moral
acceptance.

If we appreciate the fact that illegal transactions of money, nepotism,
favoritism, administrative irregularities etc. are, symptoms of corruption
and invasions, exploitation, oppression of other countries and societies
constitute ACTUAL CORRUPTION, then it would be easy to deal with
corruption effectively and lead more enriched and profound life.

The “advanced” countries must understand that most of them have
indulged in corruption and are continuing to do so in different forms such
as, arms race, nuclear proliferation, supplying the arms to terrorist
countries etc, and hence are responsible for the symptoms of
corruption in the developing countries. This is because, through such
understanding alone, can they help themselves as well as the other
countries, to rectify the corruption they have indulged and have been

indulging in and thereby help, the rest of the countries, to rectify the
symptoms of corruption, prevalent there.
This would be far more beneficial for the world and for the advanced
countries themselves than the surveys [involving colossal wastage of
money], arbitrary sanctions and coercive conditions of trade, [which thwart
the progress of and demoralize the entrepreneurs, traders and common
people of the developing countries].

If the advanced countries and people therein understand this, then they
probably would develop due humility and volunteer to understand the root
cause of corruption.

The root cause of corruption [and subsequent symptoms of corruption] lies
in:
A] Defective cognition [perception, understanding, interpretation etc.
including racist, sectarian, selfish perspective,
B] Inappropriate affect [feelings, experience, development of
superiority complex, condescending attitude etc.] and
C] Inaccurate conation [policies, plans, administrative actions etc.,
adopted to serve the interests of one society or country at the cost of
the others]

This concept can be applied to an individual [who may be either a
common man or a policy maker] as well as a country i.e. government
or people of a particular country.
These three constitute interactions between mindsets and situations.
Mindsets depend on
A] Genetic make-up
B] Experiences [physical, instinctual, emotional, cultural, intellectual etc.]

Various situations depend on
A] Various laws, rules, conventions, traditions, economic policies, political
policies, implementation of the policies etc.
B] Financial status of a nation and/or an individual
C] Social support systems
D] Family atmosphere
E] Geographical conditions social conditions

F] Legacy of the past rulers
This list can be increased but it is not essential in view of shortage of space.

We can understand how corruption and symptoms of corruption are
produced, by some examples.
With respect to India, the mindset of British rulers interacted to a
situation, and the result of this was coercive rules an discriminatory
treatment to Indian people. They neglected the development of a country.
They left behind a very alien and unproductive education system. The
mindset of subsequent Indian leaders, with very few exceptions like
Mahatma Gandhi, interacted with this situation and the result was
continuation/promotion of most of the British policies/culture. This led to a
situation full of illiteracy, diseases, poverty, unemployment, inadequate
development in almost every field (when viewed from the point of view of
a villager, or a worker or a tribal). This situation for which the rulers, their
think tank, their advisors, policy makers, implementers, administrators are
responsible has plagued the mindset of most of the common Indians. Fear,
insecurity, pettiness, hypocrisy, dishonesty, meekness, selfishness,
shamelessness, irresponsibility, indiscipline and dirtiness,
have literally shackled them.
One feature of which is increase in unemployment especially in villages
and exodus from villages to cities.

Now, in such a situation where unemployment is rampant, let us see how
mindset of a common man such as a footpath vendor is likely to work and
give rise to symptoms of corruption.
Thus if we are footpath vendors in a metropolis like Mumbai, then bribing
the police is in general integrated with our survival. If we resist this, then
our survival comes in peril. If we are police, then seeking such bribes is
intricately coupled with, if not our survival, preferred education of our
children, appropriately pompous marriage of our daughter, pampering or
entertaining our dependents, relatives, friends, living in better conditions,
avoidance of transfer etc. If we refuse to be get bribed, then the others are
likely to start distancing themselves from us and the seniors are likely to
start feeling insecure in our presence and we are either likely to be
transferred to inconvenient place or made to feel uneasy and unwise on
most occasions. Our wives are likely to remain dissatisfied, our children

not get the education of their choice, and we fall short of money when it
comes to expensive occasions such as marriage of our daughters.
If we are ordinary civilians, then witnessing this symptom of corruption
and conceding it either willingly or unwillingly is a part of our existence.
Neither reporting of particular incident nor keeping silence yield beneficial
results. Helplessness and stress usually continue perpetually.

You will appreciate that merely attacking and criticizing these instances
viz. symptoms of corruption can never solve the problem of corruption
which is deeper phenomenon affecting the situations and mindsets.
If the so called, advanced countries or those influenced by them, keep on
flagellating the symptoms of corruption, without understanding and
treating the corruption proper and its causes, then the corruption and
the symptoms of corruption not only will continue but will actually grow.
Not only criminals, but also the well-meaning people, would begin to show
the symptoms of corruption! The hypocrisy would escalate and the
symptoms of corruption become acceptable and respectable in the heart!
Similarly arbitrary measures such as trying to purify the bureaucracy and
impose rigorous rules etc. would never prove effective in reducing
symptoms of corruption and the corruption proper. This is because the so
called honesty in job [absence of symptoms of corruption] is almost
always exploited by, the actual corrupt elements [at national and
international levels] thereby facilitating perpetual continuation of
corruption and symptoms of corruption in such cases erupt elsewhere!
In Marathi there is a saying, “ ANDHALA DALATAY KUTRA PEETH
KHATAY” which means a blind [honest but unwise] individual grinds the
flour and a dog [corrupt and cunning element] eats it.
So
A] MAKE EFFORTS TO ERADICATE ROOTS OF CORRUPTION,
IN THE MINDSETS AND SITUATIONS. DO NOT DEVELOP
SENSE OF GUILT OR PRIDE BASED ON THE PRESENCE OR
ABSENCE OF SYMPTOMS OF CORRUPTION RESPECTIVELY.
FOR THIS,
B] EVOLVE AND NOURISH APPROPRIATE COGNITION, AFFECT
AND CONATION [MINDSETS] BY PARTICIPATING IN EFFORTS
TO IMPROVE THE SITUATIONS BY INFLUENCING PERSPECTIVE,
POLICIES, LAWS, RULES, REGULATIONS, IMPLEMENTATION,

CONVENTIONS, TRADITIONS ETC. AS MAY BE RELEVANT TO
YOUR FIELD OF WORK.
YOUR STRESS WHETHER NOTICED BY YOU OR NOT WOULD
STOP ERODING IF YOU DO THIS!

Employees-employer relations
Quite a lot has been written on the relationship between employers and the
employees. In today’s world this relationship is found to vary from
company to mill, village to city, public sector to private sector, farm
laborers to quarry workers and from contract labor to permanent employees
with their respective employers. In short class division as well as the caste
distinction have blurred considerably.

The working class has become quite heterogeneous. Thus the priorities and
interests of different groups of workers differ because a particular policy
simultaneously benefits some sections of working class and harms the
interests of the other sections. This is especially evident in case of working
class of affluent countries and that of developing countries. The financial
benefits tend to go to the working class of affluent countries at the cost of
working class of the developing countries.

These facts however, are either ignored, neglected, unnoticed or unattended
to. Because of this, the movements of the working class have not been able
to succeed adequately in making the society more just though working
class conditions have improved to some extent. The working class
movements have not been able to equip themselves with the power of
enlightenment and therefore, lack in fundamental sense of unity so much
required in their policies, strategies and the definition and selection of
issues for struggle. This has resulted into considerable reduction in the
strength of the working class and their movements, all over the world.

This is largely because they have not adequately developed their strategies
on the background of the vision of nonsectarian global welfare. This is
possibly because of their inadequate insight or misconceptions about
VEDANTIC philosophy. On the one hand irresponsible and cancerous
growth of consumerism [at the cost of others] has taken place and on the
other there is pathetic and helpless poverty and exploitation.

The moral and spiritual degeneration has been enormous and perpetuating.

The solution to this can come with global perspective, which can result
from Namasmaran, which according to great seers can free the society
divided into classes into truly unified and classless society. This can be
understood if one understands that it is the inner unity when and if
unraveled that can lead to external unity envisaged in the concepts of the
classless society. But mere attempt of extinction or annihilation of class
can not help any class.

Whether a person is a union leader or a sanitary worker the practice of
Namasmaran as experienced by many can almost certainly open new
avenues of development in their fields which are vital for accurate thoughts
and actions. The opportunist and selfish pursuit or materialistic
considerations of the present leadership of establishment as well as
working class and the sense of helplessness and apathy of the land-less
laborers, child laborers and such others, has to be overcome. Namasmaran
as preached for centuries can be compared to light, which is indispensable
irrespective of the types of residence (a palace, a bungalow or a hut). It
seems to have the capacity to endow the cultural profundity which in itself
is an effective and powerful weapon that can be used by those interested in
true welfare of the mankind irrespective of whether they belong to the side
of employers or employees and make them invincible.
This can be realized more fully by the practice of Namasmaran and not
otherwise. Intellectually however one can imagine how by Namasmaran
one can become more objective, and thereby more beneficial to greater
sections of society and how thereby one can gain undefeatable strength in
his efforts to free himself as well as the ailing mankind both materially and
spiritually.

Strikes in public hospitals in India
Since the strikes affect most of us, it is essential to find out the root causes
of the strikes and try to deal with them. This is one of the intellectual
measures of stress management and benefits an individual. Though it is
true that strikes occur for various reasons and from time to time, those,

which occur in public hospitals, have a specific cause that can be detected
and treated.

The cause of strikes in public hospitals is the prevalence of the two
concepts on which these institutions work. These concepts are, free medical
care and economic dependence of these institutions on the government
revenue and donations.

FREE MEDICAL CARE
The free medical care gives rise to parasitism, beggarly tendency,
meekness and irresponsibility towards personal and public health amongst
the patients.
The free medical care creates a special and extremely favorable situation
and golden opportunity for the powerful, rich and famous individuals to
exploit the government revenue and tax payers’ money.

The free medical care leads to zero returns and subsequent deterioration in
the facilities given to patients and employees. The free medical care
associated with perpetual absence of returns leads to unjustifiably low
salaries, delay in filling the vacancies, delay in promotions. This state
of affairs demoralizes the sincere and dedicated employees and
promotes irresponsibility, lethargy, absenteeism, corruption etc.
amongst the employees who are not paid properly due to [inadequate
returns due to free services].

ECONOMIC DEPENDENCE OF THESE INSTITUTIONS ON THE
GOVERNMENT REVENUE AND DONATIONS
The public hospitals are not self-sufficient and do not have any productive/
commercial projects to support them. Naturally since there are no returns
either from patients or from any other source, for what is spent, the public
hospitals are always in loss.
This has lead to inadequate progress in terms of inadequate facilities,
inadequate salaries, inadequate employment in terms of number of
employees in almost every category, protracted duty hours, worsening
working conditions, worsening of staying conditions for the employees and
crowding of patients due to huge patients/employee ratio.

All these factors have lead to deterioration of the quality of medical care. In
fact because of this a large number of lower middle class and even poor
patients turn to private practitioners, consultants and hospitals.

This deterioration can be overcome by trying to make the public hospitals
self-sufficient. For this, the concept of free medical care has to be revised
and productive/commercial activities are undertaken.
It is high time that the public hospitals are not run on FREE BASIS. This
would bring adequate revenue to ensure progress in terms of adequate
facilities, adequate salaries, appropriate employment which could ensure
normal duty hours, improvement in working conditions, improvement in
staying conditions for the employees and preventing excessive and many
times [because the services are free] unnecessary crowding of patients. The
patients should have to pay for the medical service they get.

One may raise the objection that this is difficult to implement in case of
very poor, helpless, unsupported patients. It is very true no sensitive and
sensible individual would think of doing it as well. These patients who are
in agonies, in emergencies, or helpless etc. should be made exception and a
separate arrangement can be made for them. But in most other cases the
problem can be overcome by making provision for payment through
“services” or soft loans.

Another way to make the public hospitals self-sufficient is by buttressing
them with productive / commercial projects. One can think of more
innovative plans as well.

This is important because:
A] it would inculcate a sense of responsibility towards one’s own health,
towards public funds, towards public services, amongst the patients.
B] it would generate the sense of accountability, satisfaction and fulfillment
amongst the employees
C] It would ensure optimal progress in medical care
D] It would improve the lives of patients as well as employees
E] It would make the revenue hitherto squandered on free medical care
available for other developmental work thereby facilitating national
progress.

CONCEPT OF FUNCTIONING OF A MUNICIPAL BODY
The story of a hen we have heard
It used to give eggs, which were of gold
Its greedy owner killed the hen
And he repented forever, in vein.

The moral of the story is that, if we do not care for an institution or
the city, on which our own as well as that of others’ survival is
dependent, then it is suicidal besides leaving behind abyss for our
future generations.
Let those, who are adopting helpless attitude of witnessing, as well as
those, who are in the frenzy of amassing wealth for their own children
realize, that it would be a hell in which their children would have to
live in. This is because whether rich or poor everyone citizen would
be leaving in the hell of pollution, grave infectious diseases,
dangerous diseases of life style, perversions such as cheating, frauds,
violence in different forms and a variety heinous crimes born out of
the pettiness-the legacy they get from their parents. In addition there
would be many more other evils disrupting the whole social, family
and individual life.
We i.e. administrators, employees, union leaders, general public and
political leaders-if do not take cognizance of this and do not act
promptly and appropriately then our future generations will never
forgive us.
As administrators we should be clear in our concepts of holistic
health and try to impart it to our people. This necessitates avoiding
two extremes, viz. mercenary and corrupt transactions and totally
free service.
One has to understand here the difference between charitable,
professional, commercial, mercenary and corrupt.
Selfless services given to people are generally considered charitable.
Without going into the depth of this it has to be accepted that such
selflessness presupposes existence of institutions which would sustain
such selflessness. Even the freedom struggle was sustained by many
institutions private and public as well as individuals.

However, today honest charity has come in peril because of the
onslaught of vested interests. The purpose of honest charity is usually
defeated by vested interests. This is especially evident in squandering
of money under the garb of charity, involved in subsidy, free services
etc. This kind of squandering public money is disastrous to the well
being of the MC and the people, honest taxpayers, who live under its
jurisdiction and those benefited [in whom disastrous beggarly,
irresponsible and parasitic attitude is developed].
Professional activity presupposes honest service and commensurate
compensation. Commercial activity involves provision of quality
goods or services in a commercial set up that involves proportionate
profit or commission. In both of these there are certain codes of
conduct or conventions which are observed and they are beneficial to
both parties and hence generally not detrimental to the society.
Mercenary activity involves transactions within legal framework but
involve mere and disproportionate profits at the cost of customer and
the people. Corruption involves transactions, which are illegal and
detrimental to those, who indulge in it [as they get dehumanized by
killing the humane element within themselves], to the institution and
the people working in it [as their welfare come in peril] and the
people whose development suffers.
At present the municipal corporations [MC] are running hospitals,
schools, colleges, medical colleges and is maintaining gardens and
many other tourist spots etc at the cost of taxpayers.
MC should adopt professional and hence truly benevolent approach
and immediately start charging at least nominal fees for providing
services and/or goods. This is not merely for getting revenue but for
nurturing the sense of responsibility and understanding towards the
value of services for which somebody pays. It must be appreciated
that the well being of hospitals, medical colleges, municipal schools,
offices, tourists spots such as gardens, caves, museums, zoos etc do
not merely suffers because of the free-ship but actually leads to
corruption, illicit and unlawful activities and so on. One need not
make a list of examples here as it can become obvious even if one
considers the maintenance of hospitals, colleges, schools offices etc.
and tourist spots such as caves, museums, gardens and zoos [which
have become plagued with unlawful activities]. It has to be

appreciated that the sickening of these institutions leads to cancerous
growth of elements, which are commercial, mercenary or corrupt in
nature.
The revenue from this should be utilized in improvement in all these
institutions, the employees, the plants and the animals therein as well
as the people in general.
The concept of professionalism also includes incorporation
professional element in running these institutions. Thus, the
schools, colleges, libraries, offices and any other buildings wherever
feasible, should be made available for professional and even
commercial use on non-working days and also at nights. This can get
more revenue as well as generate more jobs.
The incorporation of professionalism in running these institutions also
involves understanding and introducing element of production in
maximum number of jobs, which are involved in mere paper work or
any other type of non-productive work. There are many departments
in MC, which are totally unproductive [and consume tremendous
revenue making it impossible in time to come, to fill vacancies, give
incentives such as bonus and make new employment].
It is essential that some attitudinal changes be also adopted in this
process.
As administrators we must get rid of sense of insecurity, fear,
cynicism and despair.
We must try and convince the people concerned about the policies,
plans and administrative strategies, which will be in the interest of
society and the MC. It is also essential to stop praising us on the basis
of petty achievements [while neglecting major failures] and giving
excuses.
As employees, It is high time that we learn our role in the
development and welfare of the society and our responsibilities
towards it and become irresponsible, irregular, accountable, sincere
and so on. Because this makes us lose the public sympathy which is
so much essential for fighting against injustice. We should be
interested in our own well being as well as that of the institutions, on
which our survival depends. We should not get lured by mere short-
term economic gains, which are usually at the cost of the departments
of MC in which we work, people and us.

As union leaders we must learn that we do not choose the easiest way
of luring the employees with short-term economic gains, merely for
our survival in view of the rabid competition in this field with respect
to which union leader can give more short term economic gains. We
must do our duty towards the employees in terms of giving them the
education of politics and their role in a broad political scenario and
broaden their vision, which is otherwise likely to become tubular and
petty. Whether we like or not this pettiness breeds indifference
towards national, social and even regional interests. This vision is
either directly or indirectly responsible for success of movements
nurturing casteism, sectarianism, religious fanaticism and so on. It is
this fact which has made the labor movements unpopular and in most
instances ineffective and unsuccessful on the one hand and successful
but damaging to others on the other. We as union leaders if continue
to do this, then one day may find ourselves in deep trouble. The
employees and their generations to come besides the general public
are going to blame us forever. Our leadership of course would come
to a humiliating end without fail!
As general public we are too much engrossed in our own problems
that the problems of the city appear beyond our reach. In some cases
it is true. But in general we must learn to voice our opinion and as far
as possible studied opinion about public and social issues [and not
remain interested only in public issues!]. We must realize the
importance our contribution towards the decay and death or growth
and prosperity of the society we live in and the city and its
administration viz. MC, which has sustained us. We must participate
in the cleanliness of the city and its environment.
As political leaders we should not remain biased and nurture the
vested interests of our voters and those patronizing us. This
jeopardizes the developmental activities. Partisan interest can be
overcome if one resolves to do so. Seeking proper advice for inner
growth and our own holistic health is one way of doing this.

CONCEPTS OF ABSTRACT NATURE

Is it true that KARMAPHALASIDDHANTA, justifies injustice,
exploitation and inequality?

Let us try to understand KARMAPHALASIDDHANTA properly then
decide whether it justifies injustice, exploitation and inequality and whether
it is valid today or not.

It is essential to appreciate why it is criticized severely and is not quite
popular today. The possible reasons for this are as follows.
1] First thing is that our ego prevents us from accepting or agreeing with
KARMAPHALASIDDHANTA is that such acceptance appears to it
amount to a] accepting the present situation [PHALA] even if it is
unpleasant and b] accepting the link between or cause and effect
relationship between the present unpleasant situation and our past
(mis)deeds, referred to as KARMA. Obviously this is because we do not
want our misfortune to be theoretically justified on the basis of our faults or
misdeeds as we find it insulting! Isn’t it true that our usual unspoken
sentiment is that we are always immaculate, accurate, righteous and
virtuous? Even when we “accept” our faults, it is only because we need a
face of modesty for gaining social acceptability!

2] This is also because the effect i.e. PHALA does not follow the KARMA
immediately and hence does not fit in the usual concept of cause and effect.
The relationship between KARMA and PHALA is not as simple as a
chemical reaction between hydrochloric acid and sodium hydroxide.
Therefore it is not easily comprehensible and predictable. But the
discerning readers would appreciate that all the effects need not follow the
causes immediately. In clinical medicine it is not at all unusual to find that
many times there is a gap of several years between the cause of a disease
and its manifestations. There are many genetic disorders, which manifest
several years after the birth even when their causes are present in the genes
right from the time of conception!

3] The third reason why this concept does not appear to be acceptable is
because of our own kindness. It is painful for us to see social evils such as
diseases, poverty, crimes and such many things in society. We feel that
everybody should be happy. We find it difficult to digest the fact that some
people suffer throughout and some seem to always enjoy. This is especially
so when we find that those who are good hearted persons according to us

are seen suffering in life, whereas as those who are rogues according to us
appear to enjoy! This disturbs us and we start feeling that KARMA
PHALA concept is a baseless justification of status quo. Obviously this is
because we do not know the link between KARMA and PHALA.

4] Fourth reason is that when we get emotionally charged, we immediately
get attracted to the concept of equality either on our own or because of the
propaganda done by, a variety of self-styled conscience keepers of the
society. The propaganda is so powerful that we are unable to see the fallacy
in the concept. We start believing blindly that there are only two choices
viz. equality and inequality. We forget that there had never been equality in
the past and there is no equality anywhere in the world even today.
We do not understand that there can not be can not be equality in terms of
identical incomes, identical houses, identical jobs etc. We do not realize
that just as artificially imposed discrimination and hence inequality is cruel
and barbaric, arbitrary insistence for such equality is absurd and fanatic.
We do not understand that though discrimination is demonic, differences
are not. We do not appreciate that beyond equality and inequality there is a
third and wiser concept viz. harmony. Hence unity in diversity and
harmony in the different groups is natural and desirable. Just as every tree
in universe is different and the insistence that they should be same is
irrational, in the same way insistence on the equality of every individual is
unreasonable. We do not appreciate that opportunities of education, careers
and material progress should be abundant and opportunities of
enlightenment to choose socially and individually beneficial opportunity
should also be abundant! But this requires transcending the hypocritically
perpetuated of concept of equality and cruel practice of inequality.

KARMAPHALASIDDHANTA is a law that links millions of different
events in the space and time. It therefore also gives an idea about the
characteristic and unique though not intelligible in terms of details, link of
events intrinsic to every person’s life, which is different from that of the
others! Every one of has a unique place in universe.
KARMAPHALASIDDHANTA is nothing else but appreciation of the fact
that everyone is unique.

Having said this, what do we do about the suffering in the society? Should
we witness it indolently and callously?
No. It has to be appreciated that even as every individual life is unique
availability of time, earth, water, food, growth, reproduction are common
features to every living being. Similarly even as every one of us is different
yet everyone requires must get a chance to grow,heahily in every possible
way! In short, even as we concede the KARMAPHALASIDDHANTA, it
does not mean that we sit idle, but we make endeavors for the
empowerment, growth and progress of everyone in his/her own unique
way.
In fact KARMAPHALASIDDHANTA teaches us to accept our
responsibility for the pleasures and pains in our lives as well as concede
and respect every individual life as unique and respect it. This in contrast to
developing patronizing, condescending attitude and feelings such as pity,
mercy on the one hand and feelings such disgust, hatred, condemnation etc
on the other.
It teaches us to try to promote policies, plans, programs etc. which would
benefit everyone in terms of prosperity, profundity and real empowerment,
growth and progress.

Thus KARMAPHALASIDDHANTA teaches us to look at life [ours as
well as that of the others] as it is and appreciate and concede the
uniqueness and thereby helps us to overcome tendencies to make designs,
plans and programs based on short sight and inadequate grasp of life, for
our life and that of the of the others. In fact this gives us strength to
overcome disturbance arising out of the discrepancy between our subjective
and hence deficient schemes and the objective reality. We learn to accept
the reality and act on it according to our unique capabilities.

This can become clear from the fact that I am writing this i.e. present
situation [PHALA] as a result of my characteristic efforts in past
[KARMA] and many are doing other things [PHALA] according to their
past [KARMA]. You are reading this [PHALA] according to your past
[KARMA]!
So every one of us is unique and hence deserves unconditional respect and
love. Hence prophets, visionaries, saints shower everyone of us-even the
criminals- the sinners, with profound love and blessings.

CONCEPTS OF SUPERSTITION, FAITH AND RATONALITY

It appears that everywhere in the world there are believers and
nonbelievers. These words obviously relate to belief in God. Belief in God
may be branded as superstition by some nonbelievers and the believers may
brand non-belief in God as heretic. Actually belief or non-belief in God are
subjective perceptions of individuals. Moreover they do not determine the
course of life of an individual. Thus a person can be paranoid and criminal
even if he/she calls himself/herself believer and a person can be decent
even if he/she says that he/she is a nonbeliever. Therefore in most cases
such belief or non-belief in itself does not guarantee good or bad behavior
and hence it is always better to grant the others the privilege to either
believe or not believe in God.

But there are instances when the nature of belief (or so-called non-belief,
because while proclaiming non-belief actually belief in the nonexistence of
God is proclaimed!) becomes fanatic and even antisocial. It is in such
circumstances that there manifests criminal intolerance towards the opinion
of the others. Such fanaticism usually thrives on superstition. The
superstition is nothing else but unreasonable, unrealistic and adamant belief
in a particular phenomenon even when the opposite of it is objectively
proved, repeatedly and in several places.

The belief as well as the non belief, assume the dimension of a superstition,
when the belief of the believers and the non belief of the nonbelievers
(which is actually belief in their petty self or the petty self of their leader)
lead to killing of the others. The believers as well as non-believers in such
circumstances are actually engaged in capitalizing on the weakness of a
common man. The nature of activities of the fanatic believers as well as
nonbelievers is always mean, deceptive, full of ulterior motives and
dictatorial and demeaning the people.
It is interesting to note that in the case of fanatic believers as well as non-
believers it may assume formation of terrorist groups. It may take the form
of false propaganda. It may take the form of deification of an ordinary
charlatan in case of believers and extreme glorification of a political leader
in the nonbelievers. It may take a form of selling false miracles, promises

and forecasts in the case of believers and it may take the form of selling
“make believe dreams” in the case of nonbelievers.
It can be appreciated from the foregoing that superstitions are born in
maniacal and petty minds and thrive on the petty and weak minds. They are
not restricted to any religion, cult, party, organization constituted by
believers or nonbelievers alone.

While thinking about belief and non-belief it is interesting to note that most
of our activities are knowingly or unknowingly centered around faith.
Thus, there is
faith in our mind about our parents, our children, our relatives, our
acquaintances, our teachers, our doctors and so on and so forth. In fact
large section of our life is based on and determined by faith or belief. So let
us (whether we are believers or nonbelievers) understand what this word
faith or belief meant to most of the religions. This may help us to be
tolerant and save us from going to the stage of superstitiousness and
fanaticism.

Traditionally total faith either in God or in the ‘Guru’ is equivalent to total
submission of ego or total surrender of one’s petty self. This submission
reduces the unleashing of one’s petty self. In today’s times there is always
a possibility that non-belief as well as belief may actually be devotion to
the petty ego of one’s own or that of another. This can prove to be selfish
and exploitative on the one hand and damaging or destructive on the other.
Hence in view of paucity of reliable counseling or gurus, it is better to
believe in no body and instead choose NAMASMARAN or name of a God
so that one can develop a thought anchor and gradually learn to overcome
one’s petty ego and thereby selfishness and foolishness. Thus we can
overcome the maniacal petty traits and also the petty and weak traits within
us as well as others ourselves and thereby protect and save oneself and also
the others from the menace of superstitiousness and fanaticism.

In general one can roughly observe three stages with respect to
development of an individual in terms of faith.
The first stage is that of ignorance. In this stage, the person, his thoughts
and his actions are centered around his petty self and flow automatically in

total lack of awareness of one’s true self. This stage is in one sense that of
child like innocence and not that of malice and viciousness.
The second stage is beginning of awareness of one’s true self in terms of
love and compassion for the others and the petty self in terms of sexual
passion, lust for power etc. This is associated with struggle between the
two elements classified as divine and devilish or godly and demonic. This
stage may be associated with certain norms, conventions, precepts and
practices such worship, chanting the name of God etc to struggle for rights
of the downtrodden, independence struggles etc which promote divinity
and to contain the petty self as against those which promote the unleashing
of the petty self, such as exploitation, riots, looting, drug peddling,
terrorism etc!
The third stage is that of efforts to realize the aphorism that essence of the
universe and the essence of an individual are united and continuous. One
begins to try to experience the merger in the ocean of love with eternal life.
One tends to verify whether the Namasmaran i.e. remembering the name of
God takes us from the firm illusion of transient fragmented disunity to the
realization of the eternal reality which unites and “governs” the universe.
Having said this much about faith and superstition, let us understand
the meaning of rationalism and its importance, scope and limitation.
The development of analytical thinking, the pursuit of intellectual
verification, the passion for intellectual conceptualization, the advent of
accumulation of factual information etc. have benefited the mankind
tremendously. This understanding is important in stress management also.
We can understand this by an example.
Imagine swimming pool, with a facility of a nice diving board.
Imagine beautiful steps to reach that diving board. Imagine that you can not
swim unless you dive! Now, swimming in the pool after diving
wonderfully and enjoying it is like managing stress. The steps to reach that
diving board are like rationality or intelligence. Those of us who do not
climb the steps obviously cannot swim. Irrationality and blind belief are
hurdles in the management of stress.
Similarly those who climb the steps and reach the diving board, but do not
jump from it can also not swim. Getting imprisoned in intellectual
framework or one’s rationality [without realizing that it has its own
limitations] is being blind to millions of possibilities which are beyond the

range one’s own intelligence and hence also can act as a hurdle in stress
management.
Climbing the steps, reaching the diving board and jumping from it [getting
freed from the enslavening shackles of one’s own paradigms and
intellectual frames], help one efficiently manage the stress!!
For getting this point it is important to appreciate the difference between
being rational and rationalist.
Being rational, as everyone understands is making intellectual efforts to
unravel the truth while simultaneously conceding the scope and limitations
of the methodology. Being rational involves awareness about one’s
limitations. Because, it is a fact that there are limitations, to the capacity, of
the human neurophysiology
Being rationalist is (as far as I understand) harboring the belief that
everything in life must be governed in what that person feels is rational.
Rationalist seems to forget that lot of things are quite irrational and yet
extremely beautiful and valuable aspects of human civilization. Take for
example the unbounded love defying all rationality between Romeo and
Juliet. Rationalist (again, as far as I understand) appears to denigrate or at
least disapprove, human transactions, which have instinctual basis,
emotional basis and intuitive basis.
One of the classical examples is that of the faith between a wife and
husband. In absence of such faith the wife or the husband would have to
provide the partner with proof, evidence, witness etc for her or his all
day to day activities.
I am sure that rationalist are in most instances driven by their conscience
and are very humane. But I am trying to voice the flaw in their
assumptions.
In nutshell, rationality has obviously contributed to the development of
human civilization. But even the rationalist thinking also has done a very
good job when it comes to opposing the crass superstitions (conducive to
cheating and exploitation). But rationalistic approach has the potential to
contribute to disintegration of interpersonal faith and trust. In the process of
being inquisitive about facts and principles governing them, we ought not
to get carried away by rationalistic frenzy, which can make us skeptical and
suspicious about the finest of reality viz. the intrinsic unity of mankind.
Rationalist frenzy can lead to misconceptions about the traditional practices
such as Namasmaran. Imprisonment in one’s intellect can lead to suicidal

notions that Namasmaran is an intellectual liability. Such thing is possible
because of cancerous growth of unenlightened intellectual process.

Traditional practice of Namasmaran has the potential (as repeatedly taught
by the seers) to enrich us with the strength and wisdom to develop and use
all our faculties including intellectual in a healthy and socially as well as
individually beneficial manner.

Is it useful to find out degree of pleasure or sadness?
Yes. It is quite a useful thing to do.
This is because the quality of life can be improved and happiness in life can
be multiplied by this simple endeavor. This is how we can actually
experience it.
Most of us experience boredom, depression, restlessness, vacuum, sense of
loss, sense of having wasted life and so on. This is because we are not
satisfied with our achievements. We feel that that we have not lived to the
best of our own expectations and of those whom we love and respect.

But this stage which comes sometime around the age of forty five and many
time corresponds to the age of menopause [cessation of monthly cycle] in
women can be overcome or prevented by learning to find out the degree of
pleasure or sadness in any given activity that we do.
We can find out the degree of pleasure or sadness from its intensity, its
duration and its impact on the surrounding society.

Thus small things such a tasty dish gives pleasure but it lasts for a short time,
its intensity has its own limits and its influence on the society is minimal. In
childhood we enjoy these things and that is quite normal. [But if we see a
middle age mother or a father, fighting for a chocolate or ice cream with
children, we would surely feel that it is abnormal!] Compare this activity with
a discovery of a vaccine or a socially beneficial concept. The intensity would
be tremendous, duration would be spreading over years and influence could
be on millions.

As and when we grow, we gradually and intuitively learn to find out the
degree of pleasure. This is also called as acculturation or getting cultured. In
fact the quality of our life can be easily judged by the aim that we have and

the aim in turn depends upon our ability to find out the degree of pleasure or
pain in a given activity. This is because depending on our capacity to find out
the degree or pleasure or pain in a given activity we can decide our priority.

Decision about priority is extremely important in every walk of life. Take for
example a case of an administrator and his administrative achievements. I
remember a collector achieving such a feat in the form of paying pension and
provident fund in minimum time. I am sure the degree of pleasure, which this
gentleman would get at the end of his career would be tremendous, besides
his life being exemplary for the posterity. This is called prioritization. This
helps you to do the most important things with priority first and the least
important at last.
You may ask a question at this juncture. Is it not important to know one’s
abilities? Is it not inadequate to know merely what might give maximum
pleasure?
This is really an important question.
It is really important to know one’s abilities.
You can come to now what you are good at sometimes on your own by
intuition. But if not most, at least in some it may become necessary to get
good guidance in this respect. This guidance can be availed by two ways.
Either by what are called aptitude tests or by actually trying your hand at
some things, which you think, you are good at. The important point is giving
your best to the society and get in return the best in terms of satisfaction,
money and power.
Once a thought or a feeling or an action is judged as objective and of TOP
PRIORITY, then it becomes easy to ASSERT oneself rather than imposing
and getting imposed.
IN WHAT WAY DOES ASSERTION HELP?
With rise of INDIVIDUALISM AND CONCEPT OF DEMOCRACY it is
pertinent to evolve these concepts or else individualism can turn into petty
and morbid selfishness and democracy can turn into worst kind of anarchy
and mobocracy.
To evolve individualism and democracy to their logical culminations viz.
self-realization/actualization and enlightened participatory progress
respectively assertion is essential. Individualism and democracy can be
healthy and beneficial, only if there is, well developed ability TO ASSERT
ONESELF AND COMMUNICATE. Thus, INTROSPECTION,

PRIORITIZATION, POSITIVE AND NEGATIVE REINFORCEMENT
AND WELLNESS CYCLE HELP you to PARTICIPATE IN SOCIAL
TRANSFORMATION. The nature of assertion in this situation is that of
addressing social problems with PROPER COGNITION, PROPER AFFECT
AND PROPER CONATION!
This can be extended to many pleasures in life and then we can understand
what difference it can make if we learn to find out the degree of pleasures and
our priorities in life. This would be even clear if we appreciate that most of
the times there are clashes and bitterness in families, parties, groups and even
nations on relatively small issues. By learning to find out the degree of
pleasure and determining our aims and our priorities we can significantly
reduce the areas of conflicts and live more peacefully and harmoniously. You
can apply exactly opposite yardsticks to find out what makes you sad and
guilty. The next logical step is that of POSITIVE AND NEGATIVE
REINFORCEMENT. Once we decide our priorities and learn to assert
ourselves, it is a great deal of relief and our suffocation or our depression is
significantly reduced. This relief has to be reinforced. Therefore try to
remember the thought, the feeling and the action that gave you happiness of
maximum intensity, maximum duration and that simultaneously benefited
others. Relive it. This would help you CONSOLIDATE your priorities,
[POSITIVE REINFORCEMENT].

Do this exercise with respect to thoughts, feelings and actions, which gave
maximum sadness lasting for maximum duration and hurting or inflicting
others. This would help you to avoid with CONVICTION, what you would
like to avoid on priority basis [NEGATIVE REINFORCEMENT].

If we train our children right from the beginning into this area, then their lives
would be surely more magnanimous and fulfilling.
It is important to appreciate that if our children and we do not know this,
DISTRESS CYCLE can set in and our lives can be miserable. To understand
distress cycle following sequence has to be understood.

The stress involves a] stressors, b] perception, cognition or appraisal of the of
stressor, c] feelings or affect resulting from that appraisal, the change in the
internal environment and d] the response of the individual in terms of
behavior [ depending on physical, psychological, intellectual and spiritual

capabilities of an individual, learning, social circumstances, financial
situation, religious guidance, spiritual solace, entertainment, love, family
support, medical help and such several factors].
All the effects of stressors on cognition, affect and response in turn can act as
stressors and this can result into a vicious cycle called DISTRESS CYCLE.

However if our children and we understand the foregoing, then WELLNESS
CYCLE can be established.

Thus when we regularly practice evaluation of the degree of pleasure and
sadness priority assertion and positive and negative reinforcement the
wellness cycle i.e. positive and beneficial effect on your health [increased
intellectual capacity, happiness, healthy instincts and satisfactory physical
activities] begins and the vicious cycle or distress cycle of negative or
deleterious effects on you health start disappearing.

We are taught to obey. But is it always correct to obey blindly?

It is true that traditionally obedience, even blind obedience has many times
been upheld as a virtue.
The story of Parashuram who went to the extent of killing his mother to
obey his father’s order is famous.
If we give careful thought to find out the basis underlying the concept of
the obedience, then it would help us to get the best and reject the rest from
the past.
If we observe carefully then we come across the concept of DHARMA in
Indian culture.
DHARMA refers to different “roles” for different family members from the
family as well as different groups in the society. These roles are to be
performed by these different individuals. The roles are complimentary and
in harmony.

The concept of blind obedience is based on the fact that majority of us are
likely to be disobedient out of petty selfishness and ignorance. This fact
may not be palatable to most of us because of our inflated ego, but it is
true. The scriptures in Indian culture were developed over a period of

thousands of years and by selfless individuals. Their aim was to ensure
social harmony, order and progress. It was accepted by consensus by most
of the thinking and selfless people.

But in today’s context and on the background that the noble Indian
traditions and the rich treasures of knowledge were mutilated physically as
well by misinterpretation by the invaders from time to time the principle of
blind obedience has no place in our day to day life. In fact it can prove
counterproductive. But at the same time the fear that most of us can be
driven by our petty selfishness and inflated egos is still real and hence blind
disobedience, which is many time glorified as revolutionary, path breaking,
extraordinary, progressive etc. has also no place in today’s life and is likely
to prove dangerous.
However blind obedience and blind disobedience have some role to play
even today as for example in some organizations and some fields. Thus
blind obedience has a limited scope in organizations such as army which
have a specific kind of task. Blind disobedience also has limited scope in
such fields where brain storming is essential e.g. scientific fields or in the
beginning of learning to inculcate intellectual rectitude and intellectual
boldness.

But by and large, it is better to evolve the concept of enlightened obedience
where, one
carefully listens, asks questions, accepts provisionally, experiments,
verifies and then after working on it thoroughly, accepts or rejects a
particular concept with clear understanding that in future it could be
rejected or accepted respectively.

IDEOLOGY

Ideologies, whether religious or otherwise and whether theist or atheist are
sets of human conceptions. These conceptions have two aspects. First is
that they explain the phenomena in the universe or put forward their views
or vision or perspective of the universe. The second aspect born out of this
perspective leads to development of a particular design for the society and
in accordance adoption of certain recommendations, suggestions, opinions,
laws, decrees etc meant for guiding the human behavior.

In the past when there were no ideologies the human behaviors reflected
biological instincts. This was similar to the behavior of animals. The
characteristic of such behavior is that it is devoid of any deliberate planning
and its implementation. In the course of human history the awareness
about one’s behavior and awareness of ones feelings, instincts, thoughts,
desires, dreams etc. went on increasing. The ideologies can be seen to have
emerged as a result of the interactions between these. Like tree of evolution
the tree of ideologies also grown in diversity!
The conflict of survival has “evolved” into conflict of interests and
ideologies supporting those interests! It has acquired even more complex
dimensions with intellectual and technological developments.

Thus not merely the politicians, but the intellectuals, scientists, thinkers,
technologists, artists and many others are seen conflicting with explosive
passions, violent sentiments and fiercely opposing theories, doctrines etc,
with the help of modern gadgetry! This is suicidal for the whole mankind.

The ascent of man beyond ideology and his grip or control over it is the
only solution in the present state that can bring about synthesis of the
opposing ideologies and unite their staunch followers. Thus the oppressive
dominance of ideologies whether advocating indulgence or suppression,
should end but the ideologies as such should remain and flourish. The
behavior centered round the enlightenment is always preferable to the
ideology based oppressive/oppressed behavior. The ideologies should
evolved in the light of self-realization and instead dividing they should
unite and instead of governing the mankind they should serve the
enlightened mankind. The ideologies have this specific place in which
alone they can continue to benefit mankind instead of dictating (and
disturbing) it.

It appears that the trans-ideological realm of enlightenment, which is truly
democratic, can be set open (as suggested many) for one and all with the
key of traditional practice Namasmaran. This realm infuses everyone with
new life that promotes natural ennoblement and development, instead of
imposing patterned and restrictive behavior. Namasmaran is said to set an
individual free from his petty self as well as the rule of ideologies or the

obsession of imposing it on others. Thus Namasmaran seems to have the
capacity to protect us from being the victims of the propaganda of
ideological wars and it saves us from being the criminals responsible for
such propaganda of ideological wars. It probably does have the capacity to
empower us in such a way that we can defend the victims as well as defeat
the criminals of such wars.

Ideologies generate and nurture love for one another in people of same
caste, same nation, same race, same religion, same class, same ideology
and so on. Sometimes under the disguise of and under the slogans of
internationalism and globality, “sectarian love” flourishes and as a logical
sequel sectarian wars spread.

It is said by the seers, time and again that the Namasmaran can take us
beyond the realm of “sectarian love” and “sectarian hatred” into the realm
of true global harmony, true global unity. Thus dictatorial and slavish traits
can be overcome and the spontaneous process of self-realization and its
expression (true freedom) which helps others too, can begin.

Non Violence
In general it is agreed upon that nonviolence pertains to avoidance of the
actions or thoughts, which may harm or damage other individuals and
animals. But even as, apparently majority of people accepts such
nonviolence, the society in general is seen indulging in practice of violence
in various forms. Violence is in fact glorified also. It is true that certain
kind of violence is glorified. But never the less it is violence. Look at the
way the war heroes are worshipped. Look at the way Robin Hood image is
adored. One should never conclude from this that the society is
hypocritical. But in my view, this due to, inadequate understanding and
partial acceptance and partial rejection of the concept of nonviolence
[equated with nonkiliiing].

But there two factions 1] those, who accept this concept sincerely and seem
to be very keen in propagating vegetarianism, non-killing, non-hurting and
so on. They keep trying to avoid the killing of even the insects, bacteria,
viruses, etc. 2] Those who also seem to think sincerely but in conclusion,

abandon this concept as impractical and uphold the doctrine of violence as
a natural part of personal, political and even religious pursuits.

Why is this so? What is the cause of the discrepancy in thought and action?
What is cause of prevalence of such extremely opposing views? Is
avoidance of the actions or thoughts, which may harm or damage other
individuals and animals, an intellectually sound interpretation of concept of
nonviolence? Is it possible that wisdom in the concept of nonviolence has
remained undiscovered so far?

For getting answers to these questions, it must be appreciated that
avoidance of killing is not only impossible but it is unscientific. It is
unnatural because it lays emphasis on non-killing. Conceptually this is
quite irrational and dependent on the assumption that death is an evil and
must be avoided. In actuality birth and death are part and parcel of the
cosmic panorama. Therefore, just as it is ignorant and cruel to kill
someone or to harm someone for personal gains, it is conceptually
erroneous [and also ineffective] to attempt to avoid the killing out of
subjective [even though sometimes kind and noble] feelings, without going
to the root cause of the violence.

The root cause of indiscriminate and barbaric violence is usually born out
of pettiness. Petty selfishness, petty feelings, petty [dogmatic, fanatic and
oppressive] thinking. It is essential to rise above such pettiness to bring in
practice nonviolence. Living in the interest of one’s own liberation as well
as global liberation is in itself nonviolence. Non violence in other words,
constitutes the feelings, thoughts, actions etc. springing out of selfless mind
with concern for the welfare of the world. Non violence can also be looked
at as the feelings, thoughts and actions born out of totally non-subjective or
impersonal considerations.

Non violence, therefore, must be seen as an equivalent to becoming more
and more selfless and more and more objective in one’s perspective,
thinking and actions. One of the traditional ways of achieving this is
practice of Namasmaran. Other methods of self- realization are not
considered inferior. However in most of such methods traces or subjective
thinking are likely to persist. In other words even if a person conquers

killing instincts, sexual desires, the emotional attachment, the desire for
possessions and so on and so forth still, some particular idiosyncrasy
usually remains and later assumes monstrous dimensions. This is because
even a trace of subjective thinking tends to prompt the person to design and
dictate arbitrary plans for the rest of the world. Therefore, to avoid this and
to allow the cosmic desire to manifest through one’s selfless state, vision
and deeds the practice of Namasmaran is likely to prove extremely useful.

Concepts of charity and swadharma
Most of us usually accept that it is good to be charitable. Because most of
us agree that being callous, crude and indifferent to the needs of other
people is the lowest stage. This stage neither allows us to grow from within
and manage any form of stress healthily, nor does it ensure any
development of the society.

Being kind to others is a higher stage. It does make us enriched with
emotional fulfillment and helping the others at personal level benefits many
people around us. When we help others, it can be either due to affection
and love or it can be due to sympathy and mercy. In any case there is noble
feeling behind the act. This is why most of the religions have upheld
charity.

But the prevalent concept of charity and the Indian concept of DHARMA
are different. The prevalent concept of charity is born out of sympathy,
mercy and benevolence. There is nothing wrong in it if viewed from the
above point of view. But the Indian concept of charity has something more
to offer and hence must be studied and understood.

The Indian concept parallel to charity is usually referred to as DHARMA.
It is the sacred duty assigned to different individuals at different stages in
their lives, according to their relationships and according their peculiar
position in the society. Thus the noble acts are incorporated actually as a
part of one’s routine life. It is not a matter of individual’s feelings or choice
but it is expected from an individual as a matter of fulfilling various
responsibilities and obligations. These obligations or responsibilities are
somewhat akin to loans or debts called RUNA. Thus there are PITRU

RUNA (debt of father), MATRU RUNA (debt of mother), SAMAJ RUNA
(debt of society) etc. Naturally there is a concept of “repaying these loans”.
This repayment of loans or fulfillment of social obligations is called
DHARMA. Thus there is PUTRA DHARMA (the sacred obligations of a
son), MATRU DHARMA (sacred obligations of a mother), PITRU
DHARMA (sacred obligation of a father), RAJA DHARMA (sacred
obligation or responsibilities of a king) etc. This concept of obligations and
their fulfillment used to be prevalent in the different stages of life such as
student stage (BRAHMACHARYASHRAMA), married family person’s
stage (GRUHASTHASHRAMA), retired stage
(VANAPRASTHASHRAMA) and stage of renouncement or renunciation
(SANYASASRHAMA) and were referred to as ASHRAMAS. Thus a
student is expected to observe celibacy and study. This is obviously a wise
thing if one considers the menace of AIDS and other sexually transmitted
diseases and the problems of unmarried mothers. The GRUHASTHA or
family person had the sacred duty of offering hospitality to a guest
(ATITHI) and hence it was said that ATITHI DEVO BHAVA which
means a guest is to be treated like God.). The stage of retired life and the
stage of renunciation were also characterized by sacred duties.

The importance the concept of DHARMA is that it does not give rise
inflation of ego as it usually does in case of charity. The concept of
DHARMA is akin to the role a cell in maintenance of internal environment
i. e. homeostasis. Thus just as a cell participates in homeostasis in
subservience to health of an organism, similarly an individual participates
in social homeostasis in subservience to the health of the society.

Since the fabric of the Indian society has changed almost completely the
revival of the old concept exactly in the same form does not seem possible
and feasible.

But at the same time it is possible to extract the essence of the concept of
DHARMA and practice it. Thus the saints say that it is possible by practice
of Namasmaran to develop global perspective, global thinking, global
policies and globally beneficial administration and implementation.

Let us consider the practical aspects of charity and DHARMA.

But today, charity in itself, does not suffice. This is because the charity can
not affect the roots of the social and political evils in the form of
perspectives, policies, plans, administrative machinery, laws, rules,
conventions etc. This is a very fundamental phenomenon unnoticed,
ignored, neglected or at times deliberately concealed by those of us with
vested interests.

Another reason why charity is not sufficient or in fact can prove to be
counterproductive is because in many instances donations and sacrifices go
waste and in fact become or are misused. In present circumstances,
hypocrisy and pettiness are almost always present underneath the façade of
charity. Thus charity in such circumstances actually helps helps the social
evils responsible for a variety of social maladies (Antisocial policies, plans,
administrative aberrations, laws, rules, conventions etc) to continue to
grow.

This is why charity even if it is sincere can not give emotional gratification
for any thinking person. Due to this most of us find ourselves suffocated
and unable to express our magnanimity.

Look at the queues in front of public hospitals, many restaurants, temples
etc. At one stage of the development of society these signs of diseased
(exploited) society could have been inevitable. Charity in those times could
have been the only way to give outlet to goodness which otherwise would
get suffocated and degenerated.

But today, by understanding our DHARMA i.e. SWADHARMA, and
practicing its essence through Namasmaran or any other method, we can
rectify our cognition, affect and conation.. Thus for example, a doctor
would work for the advent of holistic medicine, a lawyer for laws for
holistic education, an educationist for the development of holistic education
(which nurtures cognitive, affective, psychomotor and productive domain
of a child) and so on, in terms of policy making, planning and
implementation

By comprehension and practice of SWADHARMA we can effectively
manage the most important, vital and burning problems of problems such
as child labor, begging, slums, pavement dwelling, diseases, pollution etc.

What is satisfactory living?

It is very easy for even a child to know when it is not satisfied. Not only
that, it also knows how to express its dissatisfaction! It cries. It throws
tantrums. It quarrels. It stops talking. In one way or another, the child
expresses itself.

We all also know when we are unsatisfied. But we may not admit that to
others, because of shyness or shame. In fact this is why most of us when
asked, “How are you” or “How are you doing?” answer that we are fine
[even if we are actually not !]. Not only that we learn not to grumble or
express our dissatisfaction we also learn to reassure ourselves. So, even
when unsatisfied in many respects it is usual for most us to console
ourselves by saying that no body is truly happy in the world! No body gets
everything he or she wants! So gradually we inculcate this attitude of
suppressing and coming to terms in our children also. Many of us reassure
themselves by looking at the less fortunate ones and thank God for making
them a shade better!

However let us admit that this kind of reassurance, consolation,
suppression, or accepting defeat in life and coming to terms with life does
not solve the problem at all.
There are several factors, which cause dissatisfaction. But we are not going
to make a list of them because they are too obvious. Moreover brooding on
them has counterproductive effect.

In nutshell however it appears that anything that restricts our instincts,
emotions, intelligence etc. and makes us helpless, makes our life
unsatisfactory. But this is only a partial truth!
Actually as our instincts, emotions and intelligence are not at all definite
and constant. They are indistinct, hazy and changing! So at any given time
neither fulfillment of our needs, nor their denial, can really satisfy us. Do

not we find that many times the children do not stop crying even when their
demands (which are also changing) are satisfied?
Many of us have various goals in their lives. These goals may vary from
getting first class in their examination, winning over a girl friend, or
emancipation of the world.
In any case our mind remains fixed to these goals or dreams. This fixation
whether to a magnanimous goal or to a petty one, is intrinsically inaccurate.
Hence when failure of dreams as envisioned through our limited and
inaccurate perceptions, does not mean our failure. One of the reasons why
it has been said that that we should treat the failure and the success with
equanimity is this.

So inadequate knowledge about our selves, and changing nature and
inaccuracy of our goals are two causes of our dissatisfaction in our lives.
Let us try to examine what we are and what are aspirations!
Looking at ourselves from one point of view, our bodies are nothing else
but an assembly of about 100 trillion cells. A trillion means 1000 billions.
A billion means 1000 millions. A million means 1000 thousands. So these
huge number cells and the huge number of complex biochemical and
biophysical interactions going on amongst them make us what we are!
But is that all?
No. Mere biochemical and biochemical interactions go on even in plants
and animals. What is it that distinguishes us from plants and animals?
Yes. It is a wonderful and dynamic collage of instincts, desires, emotions,
intelligence, intuitions, dreams, missions and so on which [in addition to all
that the plants and animals have] make us what we are. But even that is not
enough. In addition to all above, the consciousness of the fact that we have
all these facets that makes us what we are.

The one single hallmark of satisfactory life is accurate knowledge of the
purpose of life and your efforts to accomplish it and also your
accomplishment in that direction.

The purpose of life is to do the best in our field in our own way in the best
interest of mankind, be that art, science, philosophy, sports, entertainment,
craft or anything for that matter.

Family life
The human beings as well as several animals are characterized by groups of
individuals recognized as a family. It is the nature’s law and nature’s
wisdom which has evolved this phenomenon of family [constituted by
physical, instinctual emotional, and overall biological complimentarity].
Thus, it is quite natural that it is extremely beautiful to see various animals
involved in parented care, just as it is very pleasant to see a human mother
loving her baby.

Human families have gone through several transitions and at present are on
the verge of collapse, in many parts of the world and they are full of stress
and strain as well as strife in the other parts of world.

The nature of disturbances in family may vary in details in people with
different backgrounds. However, one of the common factors is
dissatisfaction resulting out of expectations either from one’s own self or
from the others. This leads to development of hatred for others or pity for
oneself. Thus, the members of the family tend to be violent either to,
others or to themselves. In human society these expectations have acquired
the dimensions of traditions, conventions, laws and such other things.
However, with increasing complexity in the social dynamics and economic
relationships the inadvertent acceptance as well as destruction of
conventions, traditions etc. have led to extreme psychological unrest. This
has led to various crimes such as feticide, infanticide, child abuse, teenage
mothers etc. The hundred percent successful sex education in many
countries has not reduced the incidence of all these as well as that of
incompatible marriages, divorces etc. On the other hand dowry deaths and
such other crimes are rampant in other parts of the world. Neither
stereotyped [revival] nor destruction [implicit in so called revolutions] of
the traditions and conventions will solve the crises, which the family
system is facing world over.

This means the essence of past wisdom has to be extracted from the
convention and traditions and in accordance with this essence, appropriate
family relationships and conventions of duty towards one another have to
emerge. The laws also have to spring from such wisdom with due
consideration to the peculiarities of the present day complexities. Thus

neither fundamentalist approach can help nor the so-called progressive
approach, which is out to destroy the traditions and impose arbitrary rules
and laws, can work.

Various saints teach, that the healthy evolution of family life can be
possible with the help of Namasmaran, which shows us the innate unity and
harmony, thus facilitating healthy development of human bonds. This can
evolve the old forms of rules, regulations, conventions and traditions so as
to benefit the mankind. Namasmaran thus can loosen the irrational strangle
hold of the traditions, conventions as well as the expectations on our minds.
In simple words Namasmaran shifts our attention to the innate continuity
and unity, already existing in the human hearts. Namasmaran enhances our
awareness of the core reality, the eternal melody and the power that links
and governs all of us. This awareness and experience which springs from
or springs through the practice of Namasmaran, endows us with considerate
outlook on the one hand and the courage to manifest our true self on the
other hand. In the present context the members of the family seems to have
lost this awareness. This has led to hysterical pampering of one’s whims
on the one hand and denial of the genuine needs of the others on the other
hand. This has also led to an obsessive pursuit of material gains at the cost
of others. One can easily see how this has got the potential to blast the
harmonious family life into pieces. No other rules, regulations or any
arbitrary codes of conduct can save and or rejuvenate the human bonds,
which are vital to the vibrant and joyful family life. Namasmaran, by
orienting our attention and fixing it on the inner harmony can revitalize and
reorganize the family life in a beautiful manner.

Miracles
Whenever an individual performs anything which is not possible for the
vast majority or anything that can not be explained by known laws of
nature then we call such a thing as miracle. Mythologies from most of the
parts of the world are full of descriptions of miracles or miraculous feats.
Even the spiritual traditions are full of those individuals who, have been
said to have performed miracles. There are many accounts, which describe
the miracles or wonders of nature.

There has always been a halo of mysteriousness surrounding the miracles.
The stories of miracles ignite the flame of curiosity, charge the sense of
wonder and sometimes stimulate the obsession to possess miraculous
powers. In many individuals the thoughts of miracles culminate into the
development of the delusion that they actually possess miraculous powers.
Many individuals misuse the sway that the miracles have, on the minds of
people and indulge in cheating them, as in the case of many fraudulent
charlatans disguised as demigods. Many individuals subject themselves to
the abject exploitation as a result of awe and fear about the miracles. In
such cases the miracles do not remain mere entertainers of innocent
children. They become truly vicious enemies of mankind.

It must be appreciated that the pursuit of miracles and the pursuit of
material gains do not vary in terms of pettiness. Similarly the arrogance
born out of miracles does not differ from the arrogance born out of money,
in terms of the ignorance and the spiritual void. It also must be realized
that the coercion and oppression involved in subjecting others to material
powers is not different from the same involved in subjecting the others to
the (even if imaginary) powers of miracles. Lastly it must be understood
that foolishness and illusion involved in prostrating in front of material
powers is in no way different from the same involved in surrendering to the
powers of miracle.

It may be clear from the foregoing why the classical spiritual texts
condemn the pursuit of miraculous powers [Siddhis]. It must be
appreciated that pursuits of such kinds are evident in day to day life and in
different fields e.g. intellectual, political, economic, physical and such
other powers are sought after incessantly. These have led to a chaotic
interaction of otherwise mutually beneficial forces, bringing the human
civilization in peril.

Namasmaran, which is advocated by saints, is unique in the sense that it
sets aside every kind of petty pursuit and helps the individual to become
selfless. Even if an individual starts Namasmaran with an initial purpose of
petty gains, later on as he spends time in the practice of Namasmaran,
he/she gets freed from that initial, petty pursuit. In short, Namasmaran
saves us from the temptation of miracles. This is very important because, if

miracles become tools of exploitation, goals of pursuit or objects of
worship then they can be as destructive and detrimental as any other petty
thing.

The Concept of Holistic Medicine
The concept of holistic medicine emerges as a result of realization of the
underlying unity and continuity amongst the apparently different
disciplines of medicine. In fact it emerges from the realization of the
universal unity and continuity. This is emergence of SATVIKA JNAANA
[Geeta 18.20. To describe Sanskrit words, Roman script is used in a
phonetic manner as it was thought an easier way for conveying at least
nearly correct pronunciation]. It is usual for most of us to get stuck to the
differences as they strike our senses and build our concepts based on these
observations of ours. The knowledge of different disciplines and
recognition of their separate existence is called RAJASA JNAANA [Geeta
18.21]. Those who practice mixed or integrated medicine or advocate it,
may fit in this category. The third variety is ignorance about every other
medical discipline and adamant adherence to any given medical discipline
alone is state of darkness called TAMASA JNAANA [Geeta 18.22]. Most
of the warring factions from different medical disciplines opposing the
emergence of holistic medicine can fit in this category.

The word holistic is derived from the Greek word holos which literally
means a] Taking in the whole of something b] Whole of organism is a more
fruitful field of study than its parts or symptoms.

It can be stated for the sake of simplicity and further clarity that the holistic
medicine is Trans-religious [not religious or non religious i.e. neither holy
nor unholy],
Trans-national [neither national nor non-national/anti-national],
Trans-cultural [neither of a particular culture nor against any particular
culture]
Trans-intellectual [neither bound in a particular intellectual framework nor
opposed to a particular intellectual framework]
Trans-ideological [neither committed to a particular ideology nor opposed
to a particular ideology] and

Trans-scientific [neither unscientific nor locked in rigid criteria of physical
sciences].

Study of holistic medicine constitutes efforts to understand, visualize and
realize the multi-charactered, multifaceted, multidimensional and multi-
layered complex nature of life (in addition to what is learnt in allopathy or
what is learnt in any one discipline). The intention of study is to
comprehend the continuity and validity (or otherwise) of the concepts of
different disciplines (allopathy, ayurveda, SAANKHYA philosophy,
homeopathy, yoga, Chinese medicine etc.) which emerge and get evolved
from different levels of consciousness of differently constituted individuals
in different regions with different backgrounds.

The approach of holistic medicine can neither be classified as eclectic,
analytical, synthetic or reductionist etc. The holistic approach embodies all
these as means to “see” the unity and continuity in different phenomena.
The holistic medicine is therefore not a new system or new discipline of
medicine. It is a way to see things as they are rather than how they appear
and thereby preserve and promote health and improve effectiveness of
healing.

Implications of Holistic Approach
Holistic approach simultaneously makes us aware of possibilities as well as
limitations. For example understanding the ayurvedic concepts such as
DOSHA, DHATU, MALA, their balance, their imbalance, concept of
PRAKRUTI i.e. constitution etc. with holistic approach, add new
dimension to the knowledge of the student of physiology as well as to the
diagnostic skills of a clinician from the discipline of allopathy.
Understanding of
the concepts of panchakarma, naturopathy yoga etc. with holistic approach
makes the treatment also more effective because of several different
modalities and remedies to the repertoire.
Besides, holistic understanding of human existence, which is fundamental
to the study of holistic medicine gives us insight into the enormous healing
powers within the patient and helps us to help him/her to use them
beneficially. This is a great benefit in terms of empowerment of the
clinician as well as the patient.

Holistic approach relieves us from the unhealthy patronizing attitude and
makes us aware of our limitations, i.e. gives us knowledge of our
ignorance! It gives us the courage to see our ignorance and admit it. It
imparts intellectual honesty to admit the ignorance hidden under the Greek,
Latin, Sanskrit or other esoteric/mystifying terms, characteristic to many
branches of science in general and medicine in particular. Take for example
hysteria. We do not know any physiological mechanisms underlying this
condition. But the ignorance is hidden under the term. Another example is
that mind, thoughts etc. The ignorance about the physical dimensions of
dreams, thoughts, emotions etc, even as we can not dispute or disprove
their existence is hidden under several terms! Holistic approach reduces
hypocrisy and imparts humility.
Some more examples from the disciplines of medicine are as follows.
Holistic approach enables us to see the limitations intrinsic to
standardization of weight, height and possible errors in interpretation of
biochemical parameters and calculation of doses of drugs due to lack of
due consideration to variations in the constitutions. Holistic approach
cautions us against indiscriminate use of ayurvedic drugs without due
consideration to the variation in the quality, nature, source etc. of the
ingredients of the drug as well as the constitution of the patient and the type
of climate. Holistic approach gives us insight into the possible mechanism
of the action of homeopathic drugs no the one hand and cautions about the
ambiguity in the method of diagnosis arising out of subjective factors
related to the doctor as well as the patient, on the other. Holistic approach
reveals to us the possibility of “cosmic homeostasis” on the one hand
while simultaneously exposing the possible fallibility intrinsic to practice
of gemology, astrology, numerology etc. due to number of different
approaches with fundamental differences in the interpretations, without
sufficiently convincing reasons. Beside all above, implication of the
holistic approach is readiness change and accommodate new ideas, i.e. not
getting shackled in dogmas of any kind.

But possibly the most important implication is development of proper
perspective about the health and healing. This is because proper perspective
would help in development of proper policies of services, education,
research, production in the field of medicine and coordination of all these
with a variety of policies influencing the health indirectly. An example of

this can be very simple. It is this holistic approach that would facilitate the
urgently needed preparation of syllabus of holistic medicine and its
introduction in all the medical institutions. It is this approach which if
properly understood, would facilitate the use of prayers, water therapy,
mud packing, massage, yoga, music, colors, aroma and such simple healing
methods (so much recommended by Mahatma Gandhi) in all the medical
institutions. It is this approach, which would help the decision-makers to
realize that the national unity and even freedom (which is essential for
global unity) would be in jeopardy in absence of such holistic (unifying)
steps. It is commendable that there is ayurveda department active in K. E.
M. Hospital but it would be far more commendable if holistic approach and
facilities such as those mentioned above are provided in all mainstream
(allopathy as well as so called alternate systems) medical colleges and
hospitals.
As an introduction to the holistic medicine we will study the human
existence which would prepare a foundation for the appropriate decision
making, policy-making, planning, preparation of syllabus etc., to promote
the actual training and practice of holistic medicine.

Holistic concept of Human existence
Let us see first the meaning of the word existence. The meaning of
existence varies with respect to what exists and the perception of observer
about what exists. Simple examples such as phenomena of existence of a
stone, electricity, radioactivity, space, time, car, computer, robot, fungi,
plants, ameba, fish, cat, monkey, man, dream, emotions, thoughts and
consciousness do not constitute a homogenous phenomena. This is because
the attributes all these elements although have commonality, they also vary.
Now looking at from different angle, the “perception” of the existence of
all these by nonliving objects, living organisms such as ameba, monkeys
and man would also vary! When the existence of a many particles is
deduced because of the effect it leaves even as it cannot be observed even
by the best techniques of resolutions expands the concept of existence. In
this context holistic concept of human existence attempts go beyond what
is observed under electron microscope, X ray diffraction, or such
sophisticated techniques.

There are two ways of looking at human existence. In one, the human life
is restricted to the span beginning from conception to physical death. This
means that life has come out of nothing. This point of view does not fit in
the universally accepted concept that nothing new is created and nothing
ever gets destroyed. There is only transformation.
Further when it comes to understanding of genetic diseases, this concept
tends to provide explanations for how the diseases are related to certain
genotype. But it can not give convincing explanation for the particular
nature of cross over in a particular zygote and why there is such a great
variation even in similar genotypes. Further it also raises a question as to
how can matter per se determine the sequence of events seen in expression
of genetic diseases with such wide variation in time, without any force or
design underlying them? How can matter govern mater?
This concept, from holistic point of view fails see the underlying continuity
of the life, which may be referred to as universal consciousness. It looks at
individual lives in bits and as separate entities. This gives rise to
individualism and selfishness. This also gives rise to sense of despair and
hopelessness, as it has nothing to offer to an individual except inevitable
death. The profundity and ecstasy of universal brotherhood are rendered
arbitrary and coercive, as there is no substantiation of it in this concept.
Lastly, due the arbitrary assumption that everything can be explained by
laws physical sciences, the potential in the human being [everybody
involved in healing and caring for the patient including patient
himself/herself] existing in the form of perspective, thoughts, emotions etc.
is totally neglected or upheld without substantiation.
In the other way, human life is considered as a contingent and “life” as
such is viewed to extend beyond the span ranging from conception to
physical death. This concept assumes that life is associated with body
during physical life but exists independently before birth and after physical
death. So life per se [universal consciousness] is always there and its
association with matter constitutes birth and dissociation from body marks
the death. Life continues. Holistic approach prefers (though not believes or
insists) this second concept as it provides answers (even though tentative)
to the questions not answered by the first concept. It views human life as
part of universal life or universal consciousness being in continuity with it.
In a continuum of universal consciousness, sometimes referred to unified

field is a field and the individual consciousness, life, time, space, living and
nonliving matter being in and around it as contingents.
This concept creates a sound conceptual framework for universal
brotherhood, global unity, noble deeds, hope, love and harmony. It gives
intellectual ground to rise above pettiness. It opens up the treasure of power
within an individual and thereby ensure far better patient care and health
promotion.

If it is appreciated that RAJASA and SATVIKA are two stages of human
mind and hence are not disunited, then the two can coexist and complement
each other. Thus different individuals can be seen with definite ends and
beginnings as well as their unity can also be appreciated. The experience of
nothingness creates the first concept and the experience of bliss creates the
second concept.

Unity amongst the concepts of human existence in some disciplines
AYURVEDIC paradigm helps us appreciate the apparent human existence
as a contingent in universal continuum.
AYURVEDA states: anything that exists is DRAVYA, characteristics of
DRAVYA are GUNA, and effects of DRAVYA are KARMA.

(If we extend this to human life then implications of KARMA can be called
PHALA. This brings forth the KARMA – PHALA – SIDDHANTA in new
light).
AYURVEDIC terms SAMANYA and VISHESHA connote commonality
and specificity respectively. SAMAVAAYA means
interrelationship/interactions.
ABHAAVA means nonexistence, ‘absence’ before its coming into
existence or after its transformation, not being “present” elsewhere or non-
relationship with other DRAVYA. (Marathi Encyclopedia Vol. I).

AYURVEDA (SANKHYA and other similar philosophies) conceive
universe and everything therein, as constituted of nine DRAVYAS viz.
AATMAA, MANA, KAALA, DISHAA, AKASHA, VAYU, TEJA,
AAPA, PRUTHVI. In our view, PANCHAMAHABHUTAS i.e. the five
causal entities viz. PRUTHVI, AAPA, TEJA, VAYU, AAKASHA are

forms of energies/space, and the number may vary depending on new
discoveries, basic tenets remaining intact.

Just as reflection of Sun leaves the Sun intact, similarly all the nine
DRAVYAS are essentially reflections of AATMA, it itself remaining
changeless. MAANDUKYOPANISHADA explains this concept. Thus,
from consciousness AATMAA, the multiplanar, multidimensional universe
i.e. KARYA DRAVYAS becomes manifest. We don’t believe but consider
such manifestation of universe more probable than in any other way.
Consciousness through TANMATRAS i.e. pleuripotent space-energy-
forms of cosmic life, variably get ‘reflected’ or ‘converted’ into
KAARANA DRAVYAS viz. PANCHAMAHAABHUTAS, and from them
into KAARYA DRAVYAS i.e. manifest universe. ‘Conversion’ of
consciousness into time, space, energy, life etc. may be referred to as
“transversion”, because conversion in general, connotes change of matter to
matter or matter into energy and energy into matter.
Ontogenetic and phylogenetic processes are considered reversed analogues
of the development of universe (which is from consciousness into mater)
viz. from matter to consciousness and are viewed as contingent in the
continuum of consciousness. The continuum itself is also referred to as life
and called ANUBANDHA.
Human existence thus is
1) That which is manifest from birth to death, STHULADEHA,
2) That which spreads beyond birth and death viz. KARANA DEHA,
SUKSHMA DEHA,LINGA DEHA referred to as astral bodies,
3) All that coexists along with body as well as possibly extends beyond but
is not manifest viz. FIVE KOSHAS (ANNAMAYA, PRANAMAYA,
MANOMAYA, VIDNYANAMAYA & ANANDAMAYA KOSHA).
We feel that reduction of life to only what is manifest and reduction of
human life to only span from birth to death is too restrictive and too short
sighted. It is too tubular. Individual life and consciousness are contingents
in cosmic life and consciousness and hence the individual lives and forms
are referred to as “ ‘clothes’ which are changed” [Geeta, 2.22].
However, study of extended realms of human existence demand
increasing exploration to arrive at more definitive conclusions regarding
TIRYAGYONIS as referred to latter.(A detailed account of this is

available in Autobiography of a Yogi-by Swami Paramahansa
Yogananda).
Ayurveda derives its concepts from thought –cum –realization viz.
DHARSHANAS. One of these concepts is Sankhya Darshana and one of
the concepts is CHATURVIMSHATI TATVATMAKA PURUSHA i.e.
universal being and individual being are constituted of 24 elements. The
universal being himself is referred to as PURUSHA, which means cosmic
consciousness and behaves as a SAKSHI, i.e. has the same role as sun in
forming a reflection, where sun remains unchanged, like time-space in
which phenomena take place and without which the phenomena CANNOT
take place.
With respect to manifest universe AYURVEDA has an elaborate system
to characterize every element encountered in nature and in human being.
This is elaborately discussed in DRAVYA GUNA SHASTRA. We feel
that it is absolutely essential to corroborate this description, with modern
physics, chemistry and biology. Thus TEEKSHNA, GURU, LAGHU,
MRUDU, MANDA, DRAVYA etc. can very well be interpreted in
modern terms on more reliable taxonomical grounds. Thus objective
characteristics can be distinguished from subjective/sensation based
description of characteristics.
Ayurveda has subsequently developed concepts, which are closer to
allopathy. Thus, e.g. SHADDHAATWAATMAKA PURUSHA or
CHIKITSA PURUSHA-the living human being to be treated [AATMAA+
5 MAHABHUTAS] is a concept, closer to physiology and anatomy &
psychology in allopathy. From SHADDHAATWAATMAKA PURUSHA
further development is the concept of DOSHA DHATU MALA
VIDNYANA. Thus, three DOSHAS viz. VAATA,PITTA and KAPHA,
seven DHATUS, viz. RASA, RAKTA, MANSA, MEDA, ASTHI,
MAJJA, SHUKRA and MALAS viz. .MUTRA, PURISHA,SWEDA etc.
One can appreciate increasing emphasis on understanding of physiology,
psychology and anatomy of STHOOLA DEHA, i. e. human body.

Thus with respect to details of embryogenesis, digestion, circulation etc.,
one comes across advancement in ayurveda. But it is not comparable to
that in allopathy. However the concepts such as RASA, VEERYA,
VIPAKA, PRABHAVA show increasing understanding digestive,
absorptive and assimilative processes.

The concepts of AAHAARA (diet) and VIHAARA(psycho-physico-
sociocultural etc.-behaviour) are in fact richer in AYURVEDA.
JATISAAMAANYA & GUNASAAMAANYA are AYURVEDIC
concepts similar to substitution of deficiency in to ways. Thus
JAATISAAMAANYA is banana for banana and GUNASAAMAANYA is
anything similar to properties in place of banana. AYURVEDA teaches
that AHAARA and VIHAARA profoundly influence whole being and is a
very valid concept.
DOSHA, DHATU, MALA: VAATA, PITTA, KAPHA and KARANA,
LINGA & STHULA DEHA represent in a brilliant exposition of the
hierarchy in Spirituo-pscho Neuro-endocrine-cellular integration. This
needs careful attention.

VAATA evidently relates to bioelectrical (neural activity) activity, PITTA
to metabolism (endocrine and biochemical activities) and KAPHA to
stable structural and functional organisation of the body systems, including
various chemical bonds and enzymes activities favouring synthesis of large
molecules. Whereas DOSHAS are the controllers and DHATUS the
controlled ones, the MALAS are the effects in such a cascade. All of them
operate in a mutually beneficial manner. Role of and concept of MALA
here is notably richer and more profound than the concept of ‘excreta’.
MALA has important role in AYURVEDIC understanding of
‘HOMEOSTASIS’. Role of MALA must be explored as it almost certainly
has a lot surprises in store.
Concept of AGNI is almost certainly equivalent to ATP and enzymes such
as ATPases represent PITTA. KAPHA represents enzymes e.g. glycogen
synthetase promoting processes such as glycogenesis, lipogenesis and also
those which prevent or slow down break down of ATP.
The concept of SROTASES teaches us the importance of identifying
importance of space, pathways, gated channels, tracts like gastrointestinal
tracts, Visceras such as heart, lungs etc. which facilitate the orchestrated
interplay of billions of molecules.

The concept of PRAANA, and the five PRAANAS is common to
AYRVEDA and YOGA. PRAANA represents a bridge between cosmic
life and individual life and cosmic consciousness and individual
consciousness. Its effects in body are also called PRAANAS and these are

evident as manifestations or responses of CNS and ANS activity. The
regions of these PRAANAS or VAAYUS are CHEST = RESPIRATION =
PRAANA = ANAAHATA CHAKARA, anus = discharge of urine feces
etc. = APANA = MULAADHAARA CHAKARA, navel = digestion =
SAMANA = MANIPURA CHAKARA, throat = neck = deglutition =
UDAANA = circulation = VYAANA = SWADHISTHANA CHAKARA.
We feel that holistic understanding, harmonization, homogenization and
amalgamation of all these concepts related to STHULADEHA is extremely
desirable or rather essential and possible today.

Once we appreciate that AGNI is analogous to ATP, PITTA represents
catabolism, KAPHA represents anabolism and VAATA represents central
nervous bioelectricity, it becomes easy to understand subtypes of VAATA,
KAPHA & PITTA such as AAMAVATA, JALAVAATA,
SHLESHKAKA KAPHA, TARPAKA, BHRJAK PITTA, RANJAK
PITTA etc. which are different manifestations of different DOSHAS.
As far as MALAS are concerned they represent much more than mere
excreta as referred to earlier. It is necessary therefore that allopathy
enriches itself with this concept. Sialorrhea, polyuria, menorrhagia,
diarrhea etc. show disorders of MALA DHAARANAA.
AYURVEDA teaches us continuity, interactivity and similarity of every
aspect of human existence ( JAATISAMAANYA &
GUMASAAMAANYA) with rest of the universe and provides some of
the brilliant premises for choice of treatment.
The YOGA teaches us about five PRANAS. But KUNDALINI is a
special concept unique to YOGA, in fact, HATHA YOGA.
HA & THA are analogous to CHANDRA & SURYA or YIN and
YANG principles.
KUNDALINI in our view, represents possibly a link between KARANA
DEHA, LINGA DEHA and STHOOLA DEHA and may represent DNA or
genotype, or even a causal ‘precursor’ of genotype.
It is supposed to be located at SWADHISHTHANA CHAKRA, which is
a location of germinal epithelium from which gonads are developed at
around eight weeks of intrauterine life. According to some, KUNDALINI
in quiescent state comes to reside at MULADHARA CHAKRA from
which 72000 NADIS spring/arise. KUNDALINI roughly corresponds to
VAATASTHAANA and these two according to us represent “trapped”

potentials for the development of entire personality, which in YOGIC
parlance is referred to as the MEETING OF JEEVA AND SHIVA.
The NAADIS such as IDA, PINGALA
SUSHUMNA,GANDHARI,HASTAJIVIKA etc. have to be interpreted on
the background of interplay between all five KOSHAS.
The concept of seven LOKAS indicates insight of YOGA,
UPANISHADAS, AYURVEDA etc. into a being, its characteristics and its
relationship to its levels of consciousness.
Thus, BHUHU, BHUVAH, SWAH, MAHAH, JANAH, TAPAH,
SATYAM on the one hand and ATALA, VITALA, SUTALA,
TALATALA, MAHATALA, RASATALA and PATALA indicate crude
or subtle nature of beings and their consciousness.
YOGA also teaches us about VAANIS i.e. expressions. The expressions
can be lie, partially lie, superficial without commitment or from the bottom
of the heart with total commitment. Thus YOGA depicts four levels of
expression VAIKHARI from pharynx, MADHYAMA from throat
meaning involving autonomic(emotional) content, PASHYANTI from
heart i.e. deeper aspects of emotions with even greater personal instinctual
involvement and PARA from NABHI i.e. navel i.e. VAATASTHANA or
KUNDALINI i.e. very source or root of life where there is COMPLETE
dissolution of the being in his/her statement.
The Chinese concept of CHI is analogous to or equivalent to PRAANA
of AYURVEDA and YOGA. It also represents a bridge between
individual and cosmic ‘life’. Chinese medicine refers to ancestral energy
which is (hereditary) contribution from parents and energy from food
(metabolic fuel) and air (oxygen and other gases).
We can view these concepts as corresponding to linkage between
PANHAKOSHAS and rest of the universe.
The CHI flows through the STHULADEHA i.e. body through
different pathways, which possibly correspond with paths of
bioelectrical fields or NADIS or even may overlap with neural
impulses.
Chinese medicine also teaches us the dynamically interactive
phenomena in nature and their role in human existence. These
phenomena are opposite and complementary in nature. Their
complementarity and opposition is relative and not absolute. Thus
certain temperature is YIN for high and YANG for lower range.

Similarly day-night, dry-moist, heaven-earth etc. are similar to the
GUNAS of AYURVEDA. With respect to human body upper part is
YANG and lower part is YIN. Outside is YANG and inside is YIN!
Wakefulness, contraction of mind and muscles respectively, correspond to
YANG and sleep and relaxation to YIN.
The CHI is further subdivided into YONG i.e. deep-seated nutritive energy
ensuring stability and WEI the superficial protected energy, which does
not circulate ensuring defense. These concepts are close to KOSHAS.
MERIDIANS or pathways are mainly 24 and are associated with ten
organs and two functions, thus precluding any semblance with allopathic
anatomy of STHULA – DEHA i. e. physical body.
TU-MAI and JEN-MAI are governing and conception vessels respectively.
They originate from the same locus as KUNDALINI or KANDA and
terminate in between nose and mouth, thus showing equivalents to IDA
and PINGALA. These meridians contain effective points corresponding to
CHAKRAS, LOTUSES and PLEXUSES. The concept that energy flows
in twenty four hours suggests similarity to neuroendocrine biological
clocks, especially circadian rhythms.
CHINESE concepts teach us the presence of 361 acupuncture points which
may either correspond to receptor density, receptor sensitivity, static bio
electrical fields, or accumulated bioelectrical effects. Interestingly,
electrical resistance in these points is demonstrated to be low.
CHINESE MEDICINE thus teaches us the necessity to identify dynamic
interactions between human life and rest of Universe and importance of
moxibution, acupuncture, accupressure analogous to panchakarma,
massage, pranayama, asanas, tattooing, piercing, branding etc.
HOMEOPATHY does not teach us concretely about either STHULA
DEHA or KARANA or LINGA or SUKSHMA DEHA. But
HOMEOPATHY brilliantly explores the nature of interactions of universe
/ cosmic and individual life through history taking. Since this history
telling is closest to the MANOMAYA, PRAANAMAYA,
VIDNYAANAMAYA and AANANDAMAYA KOSHA homeopathy
probably truly discovers subtler aspects of biological phenomena, which
include interactions producing either health or disease.

Homeopathic paradigm is similar to AYURVEDA but its emphasis are
different and are evident in its THERAPEUTICS which are considered in
greater details in one of the latter articles.
MAGNETOTHERAPHY tells us some facts about STHULA-DEHA
which are of particular interest, though it does not propose any elaborate /
separate model of human existence.
Thus magnetic field produced by brain is 3*10(power8) gauss, by heart
10(power6) gauss, by muscles during flexion 10(power 7) gauss.
Magnetoencephalography, magnetocardiography, magnetic surface
stimulators etc. are employed to probe into further details of biomagnetic
phenomena in modern allopathic research. Allopathic advances in the
science of Physiology i.e. functioning of STHULA-DEHA teach us about
various magnetism related phenomena such as
1) RESTING MEMBRANE POTENTIAL
2) ACTION POTENTIAL
3) IONIC FLUXES ACROSS MEMBRANES
4) GATED ION CHANNELS and their implications.

Biomagnetic and Bioelectrical fields and their implications with respect to
health and disease are not yet well understood. Their relationship to
KOSHAS also needs thorough exploration.
It is said that the human body is a battery and emanates electromagnetic
waves at a rate of 80 million cycles per second. Implication of this is also
not known. Implications of magnetism related to fertilization,
embryogenesis etc. have to be explored.
Further, effects of planets, specific points in space and time, orientation on
the five KOSHAS have to be explored. These may reveal new and so far
unthought of implications of even gravity and similar forces.
Paracelsus, Mesmer and Samuel Hahnemann had identified ‘magnetic’
aspect of human existence and evolved the treatment of disease. But what
they called MAGNETIC has to be studied and verified. (Electromagnetic
man: Cyril W Smith and Simon Best, 1989).
With respect to allopathy, allopathy teaches us in very great details about
the functioning of STHULA DEHA. Considering that the precise ‘subject’
or ‘target’ of treatment is human body and mind its feats are more than
impressive and of tremendous day-to-day utility. But this dramatic
(apparent) success has left A LOT TO BE DESIRED because of its

restriction to STHULA DEHA and MANA alone. Let us see in brief the
brilliant advances of allopathy in knowledge of STHULA DEHA and
MANA in brief.

Allopathy conceives human existence as that from conception to death of
an individual. It denies involvement of any vital principle in human life.
Thus it teaches about STHULA DEHA and MANOMAYA DEHA ( also
probably in part). This avoids tautology on the one hand but invites
restrictive thinking about tubular vision, on the other.
Genetics and heredity teach us about DNA, genetic code, transfer of
characteristics from parents to offspring via the male and female gametes
i.e. heredity (the forces which determine (either separate or as attributes of)
DNA) which determine ‘assembly ‘ of genotype and time, dependent
expression of the same are not known.
The nuclear package of heritage, genotype (genetic factors) and other
environmental material as well as other factors (epigenetic as well as other
unknown factors)decide events in organogenesis/embryogenesis.
Epigenetic factors may be:
1) Drugs or other toxic substances consumed by mother during pregnancy
especially 4th to 8th week of intrauterine life.
2) Effects of external radiation.
3) Maternal hormones.
4) Emotions of mother (through hormones or ANS imbalance or both).
5) Mother’s nutrition,
6) Infections to mother,
7) Maternal diseases such as abnormality, malignancy etc
8) External mechanical trauma
Organogenesis during 266 days of intrauterine life leads to full term
fetus ready for delivery, after receiving food and oxygen from mother
via placenta and umbilical cord.
[Fetus lacks adult respiratory and circulatory systems as well as many
other functions. YOGA does not seem to explain anything related to
fetus- Even AYURVEDA does not give parallels of KOSHAS or
VAYUS (PRANAS) in case of fetus- Possible relationship of
SUKSMA DEHA to fertilization etc. remains an enigma just as role
of the same in determination of genotype also remains a mystery. Life

of a fetus with respect to sleep-wakefulness, consciousness etc. also
remains a mystery.)
Fetus is delivered usually at an appropriate date and time for survival in
external world,(unless there are accidents, earthquakes, assaults,
surgical interventions etc.)
The functioning of a newborn baby is explored by physiological,
anatomical, anthropometric, psychological approaches.
(The good old concept common to many parallels approaches is that of
study of a constellation, orientations of stars, planets etc. and their possible
effects. This is called JATAKA VARTAMANA, or KUNDALI. Besides
HASTASAMUDRIKA or Palmistry, Physiognomy, Numerology etc. also
are employed).
The newborn has a body(the study of which is advances tremendously and
mind (the study of which is deductive from its manifestations in body or in
behaviour),give insight into the individual newborn’s body and mind.
Thus allopathy tells us about conscious, subconscious and unconscious
planes of mind and explains many phenomena on the basis of such
understanding.
Allopathy teaches us the organization of body into different organ systems,
organs tissues, cells, cell organelles, details of the molecular phenomena.
Thus with the advent CAT scan, PET scan, MRI, Electron microscopy,
endoscopy, Radio Immuno Assays. Immunocytochemical assays, it teaches
us homeostasis and functioning of central nervous, cardiovascular,
respiratory, immune, autonomic
nervous,endocrine,reproductive,hematological,musculoskeletal
Excretory,alimentory systems. It teaches us precise characteristics of
internal environment and factors modifying it, various characteristics
of nerve impulse the language of central nervous system, details of
receptors bringing in these impulses by transduction, determinants
and regulatory mechanisms responsible for cardiovascular and
respiratory functions, the precise and moment to moment effects of
autocrine, paracrine, endocrine, secretions, the hypothalamo,
pituitory, gonadal, uterine axis, menarche, menopause, the details of
formation and activities of blood, the elaborate details of
myosin/actin/actinin/troponin/tropomyosin and energetics of muscle
contraction, the molecular mechanisms determining acid-base balance
in body and timely-appropriate formation of urine, digestion

absorption, assimilation etc. It enlightens us with precision details
such as Nerve Cell Adhesion Molecules and it simultaneously enables
us with splicing techniques and other techniques in genetic
engineering. It enables us to perform cardiac catheterization and treat
‘heart patients’, as well as it enables us to design and develop
prosthesis and achieve a lot in rehabilitation.
Allopathy thus in short, provides us with knowledge, simple ways of
acquiring knowledge and relatively simple but tremendously useful
techniques of investigations and interventions with respect to
understanding conception, birth, growth, development, aging in
health and disease, of the STHULA DEHA even with its restrictive
approach and hence is indispensable. But its efficacy with multiply
with HOLISTIC approach to human existence.
Holistic understanding of human existence, a cursory glance at which is
made in the foregoing, will enable every one of us to be better
clinicians, teachers, scientists, health policy planners, health
executives etc. but more importantly to be better and wiser
individuals.

Practical utility of understanding the concept of death and immortality

Why does mere thought of death, either of ourselves or that of our kin
shatters us completely?

Look at the allopathic concept of death and you will get the answer.
Death from allopathic point of view:
Biologic death
a] Body death, b] tissue death c] cellular death and d] cell organelle death.
Death is declared after one observes; loss of corneal reflex, heart beats and
cyanosis.
Body death
Symptoms of death can be immediate, delayed and very delayed.
Immediate:
Heart beats and ECG are silent for 5 minutes.
Delayed:
A] lustreless eyes, B] appearance of pallor skin and loss of elasticity in skin
C] Decrease in temperature over a period of 12 to 24 hours.

D] Postmortem cyanosis in 4 to 12 hours. CO and HCN poisoning can
cause cherry red appearance.
Very delayed
A] Primary relaxation: Excitability, conductivity and contractility are
present
B] Rigor mortis: Starting with the visceral muscles it is complete in about
12 to 24 hours.
C] Secondary relaxation: No excitability, contractility and conductivity.
D] Putrefaction: The body gets reduced to the original elements such as
carbon, nitrogen and hydrogen and oxygen etc. as a result of saprophytic
[Saprophytes are microorganisms living on dead material] action and action
autolytic enzymes [Those chemical substances which cause dissolution of
the same cell that secretes them.]. However bones resist this change for
longer time.
Tissue death
Different tissues have different mitotic [Mitosis means cell division]. Thus
from activity, different life spans, different functions and different
regenerative capacity. Moreover the presence of hydrolytic and proteolytic
[breaking down protein molecules] enzymes can influence the process of
tissue death.

Cell death
The muscle and nerve cells live practically through out the life of the
organism, though there is loss of many cells.
Red blood cells [RBC] live for about 120 days.
Liver cells live for about 60 to 90 days.
WBCs live for about 12 days.
Intestinal mucosal cells live for about 18 hours.
Cell organelle death
There is nuclear and cellular swelling followed by disruption which is
influenced by lysozymes.
Usually it is said that natural death is associated with cellular and tissue
dysfunction and death, followed by the death of organs, followed by organ
systems, ultimately followed by the death of the organism.
This is true when accidents, traumas, poisoning and such events are not
involved in death. Aging would lead to gradual dysfunction and be
followed by stoppage of respiration and heart and brain.

In societies where there are excess of stresses the heart, lungs or brain may
be affected even in the absence of natural aging of the rest of the body.
This is called primary involvement of these organs in the causation of
death.

Brain death is a condition when there is permanent loss of brain function
with areflexia and loss of consciousness because of a clearly defined cause.
This is sometimes called vegetative life.
In drowning, burns, drugs, electric shock etc. the death is unnatural and
follows a different pattern where the organ death is simultaneous or follows
the brain death.

Death and transplantation/donation of organs and whole body
Since it is known that all the cells of an organism do not die
simultaneously, cornea, kidney, liver etc can be transplanted immediately
after death before these organs are “dead”.

Forensic aspects of death
They usually refer to detecting cause of death and time of death and
thereby help he court of law to explore the truth related to that death.
Death punishment also referred to as the capital punishment is supposed to
be the most dreaded one and the severest one. It is beyond reforming
measures and other deterrent punishments! It gives no more chance!

Definitiona of death from Ayurvedic point of view:
There are three phenomena in physical life viz. UTPATTI, STHITI AND
LAYA.
UTPATTI
ASTI JAYATE: To exist and manifest
STHITI
VARDHATE VIPARINAMATE: Growth and differentiation. In
differentiation one comes across apoptosis i.e. disappearance of cells which
is marked by cell shrinking and nuclear shrinking [as against cell swelling
and nuclear swelling and disintegration which occurs in cell death called
necrosis].

LAYA
PAKSHIYATE NASHYATI: Gradual reduction of body mater and its
conversion into elements like hydrogen, carbon, nitrogen etc.

Definitions of death in Ayurveda are as follows.
1] SHARIRENDRIYATMAMANASAM VIYOGAH
Dissociation of body, sensory organs, soul and mind is called death.
[CHAKRAPANI]
Definitions of life from Ayurvedic point of view
It can be appreciated that the concept of life is not identical in all these
definitions.
DHARI
DHARIYATI SHARIRAM: PUTITAM GANTU NA DADATI
It is the one, which keeps the body organized and in absence of it the body
gets decomposed.
JEEVITAM
PRANAN DHARAYATI ITI JEEVITAM
It holds or in fact regulates the vital process of breathing, in fact all
neurophysiological processes].
AYUH
CHAITANYASANTANH ETACCHA
GARBHAVADHIMARANAPARYANTAM.
SUKHAU, DUKKHAYU, AHITAU, HITAU
Life is that, which spans from conception to death and is classified as,
happy, sad, beneficial and harmful.
CHARAK SAMHITA

These definitions of life are not difficult to fathom. They fit in our day to
day observation and also common sense. But it is also to be noted that it is
because of this restricted concept of human existence limited to body
and material possessions and death that one gets shattered by mere
thought of death.
The subjective sensation of the impending death can itself be shattering. It
is especially so when we are unaware of the phenomenon of death and have
got engrossed in the mundane matters. It is very much akin to the fear of
losing everything in life!

The misery of death and helplessness of life can be greatly reduced if
more people understand the phenomena of death and immortality.
Understanding of the phenomena of death and immortality can give you
strength, and prepare you to face death with dignity. But more importantly
it gives clarity about how to live Overcoming the fear of death and
insecurity born therefrom is also essential because such insecurity though
very ‘normal’ leads to a variety of evils in the society. But one more
important and practical use of such understanding is in counseling and
developing more centers of counseling for a] terminally ill patients and
their relatives, b] doctors, nurses and others concerned with treatment of
the patients and c] members of the bereaved family.

Let us try to understand death, life and immortality more completely, as it
will be useful to us in stress management.
Science of death is called Thanatology. Thanatology [Thanatos [G] means
death or poisonous snake] is one of the oldest of sciences. It deals with
various causes and psychosocial aspects of death. The other branch of
science, which deals with existence of after death, is called Eschatology.
[eskhatos [G] means death. It includes concepts such as day of judgement,
Azrael etc.

One of the most ancient texts on death is RUGVEDA. We find a variety of
prayers including that of SOMA and mention about the owl in RUGVEDA!
In the aborigines in many parts of the world, there are different customs
suggesting that they believed in life after death. The ancient Egyptians also
believed in the life after death and this is apparent in their custom of
preserving the dead bodies and treating them as if they were alive. In Jews
and Moslems it is believed that the death angel Azrael takes the soul from
the body at the moment of death. In Hindus it is believed that the
Yamadoots i.e. the assistants of Yama who is also called Yamadharma
[The god who is supposed to be in charge of every individual’s life and
death] take away the souls from the bodies and distribute different types of
postmortem states to them. With the belief that the souls are immortal
shrines of saints are worshipped in Hindus as well as Moslems. The shrine
[called samadhi] of Jnaneshavr at Alandi and that Haji Ali in Mumbai are
world famous.

2] VIDAH EKOTTARA MRUTUMSHATAM PRACHAKSHATE,
TATRAIVA EKA KALAMRUTU SHESHAH SARVE AGANTUKAH
SMRUTAH
A person dies due to natural death after 100 years and the remaining causes
are called extraneous. In Sanskrit they are called agantuka and include, fire,
water, poison, accident of other varieties etc.
ATHARVAVEDA

From astrological point of view 6, 8 and 12 places are called ASHUBHA
STHANAS. The eighth place is considered to be that of the death.

From palmistry point of view the lifeline and the breaks therein give an
idea about the longevity of a person and the direction and destiny of this
line give an idea about the nature of that individual with respect to suicidal
tendencies.
It is important to remember that one should not go on forecasting in an
irresponsible manner. One girl was told by her friend, that she would
commit suicide. Fortunately she met [before it was too late], a more mature
individual, who explained the importance of a line going on and around the
mount of moon and she was saved from actual suicide!

Death was not dreaded as much as it is dreaded today. Different
methods for ending life willingly are found in scriptures!

It used be called Atmarpana [ Atmas means self and Arpana means
to give or surrender] which means surrendering your body and
leaving it [like we vacate our flats]. Prayoveshana means fasting in
reverence till the life ends and you can leave the body.

MANUSMRUTI [A book which describes various rules and
regulations thought to be desirable for the well being of society and an
individual and prevalent in India (with certain variations) in the past.
There are other books of this kind. They named after different
individuals. Thus there are Naradsmruti, Parasharasmruti, Vasishtha
smruti, Yajnyavalkyasmruti etc.]. says,
Drink only water and vayu [breathe] and walk towards northeast direction.

Lamas end their lives when they consider it ready to end.

Jains end their lives by Samlekhana and anashana [fasting]

Bhishma chose to die willingly. Hence he is called ICCHAMARANI.
[ICCHA = willingness or volition, MARANA = death]. He decided to die
and voluntariy postponed it so as to end the life in UTTARAYANA [Six
months between 14th January to 14th July of any year].
Dnyaneshvar [also spelled as Jnaneshvar], was a saint and visionary, of
12th century, from the state of Maharashtra. He ended his life when he
thought the life mission was over.
V. D. Savarkar who was a freedom fighter, thinker, writer, poet,
dramatist etc. and Vinoba Bhave and who was a great Gandhian and
scholarly philosopher ended their lives when they thought they were
ready to leave their body and the body was no more ready to hold them
fruitfully or meaningfully.

Why these people were fearless and why do we harbor fear of death?
To get answer for this question it is useful to appreciate the analogy an
addict, addicted to alcohol, or any addictive drug.
We usually say that an addict is on wrong track. The reason is that he
forgets his own life and the responsibilities towards his job, his family, his
friends and society in general.

It must be appreciated that due to the error of restricted conceptualization
of the human existence we become petty and pettier. But not merely that,
we get addicted to the pettiness. Gradually we get so much addicted that we
cannot think of anything other than our petty pursuits. Exactly like a
drunkard we fail to even live without our pettiness. We fail to even imagine
life without the petty gains and possessions. This is why mere thought of
death, either of ourselves or that of our kin shatters us completely.
We cannot tolerate it. We get wild and violent. We develop a syndrome
akin to the abstinence syndrome merely by the thought of separation from
this environment, which is why we develop morbid fear about our death or
that of our near and dear ones.

We can rehabilitate the addict only if we are able to help him to orient
himself properly with his life. This way he can come out of addiction and
resume his responsibilities.

Similarly the addiction of restricted concept of human existence can be
overcome by exploring and realizing the SELF. This is however very
difficult. Reading and understanding of the more complete concept of
human existence is only first step towards it. But once we understand the
more complete concept of human existence we gradually begin to
appreciate that the innate core of our being i.e. the SELF is immortal.
Subsequently, we can concentrate on that innate core as much as possible
and make efforts to merge with that innate core, i.e. fountain of eternal
life within us, which is exactly what is YOGA. For this, we need to make
vigorous efforts and learn to focus on the same and not get entangled, sunk
or stupefied by the temporary and visible events, facts and people. This is
also referred to as orientation of the true self or self-realization and is
associated with magnanimous and satisfying behavior.

Let us study the definitions of life, which need more imagination and subtle
thinking to appreciate them. Every one may not feel comfortable with them
and may not subscribe to them also. But that does not matter. They are
given here only to introduce the concept of immortality. It is not necessary
to believe in them. [In fact it is not advisable to believe in anything for that
matter.].
NITYAGAH
NITYAM SHAREESTHA KASHNIKATVENA GACCHATI ITI
NITYAGAH.
It continues through subsequent births and hence defined as one that goes
on eternally.
In contrast body is mortal. Body is called shareera.
SHAREERA means one, which perishes slowly or gradually. [In Sanskrit it
is defined as SHRU IRAN SHEERYATE ANENA ITI SHAREERAM].

ANUBANDHA
ANUBADHNATI AYUH APARAPARA SHAREERADI SANYOGA
ROOPATAYE ITI ANUBANDHAH.

It is the one that is responsible for the organization of the subtle and crude
components of human existence and hence called ANUBANDHA.

The KATHOPANISHAD is probably the most ancient masterpiece on life
and death! KATHOPINISHAD tells the story of the Yadnya [also spelled
as yajna and means sacrificial fire] performed by son of Vajashravas and
called Vajashrava and the dialogue between son of Vajashrava called
Nachiketa and Yama. Swami Vivekanada the world famous monk of India
was extremely fond of KATHOPANISHADA and advised his beloved
associates to study it in thoroughly! If one studies it carefully, it becomes
clear that study of death takes you to the knowledge of immortality!

It says
ATMANAM RATHINAM VIDDHI SHARIRAM RATHAMEVA CHA
BUDDHIN TU SARATHIM VIDDHI MANAH PRAGRAHA ME
VACHA
KATHOPANISHAD 1.3.3
INDRIYANI HAYANARHU VISHAYASTESHU GOCHARAN
ATMENDRIYAMANOUKTAM BHOKTE TYAHURMANISHINAH
KATHOPANISHAD 1.3.4
The knowledgeable people know that he soul [immortal SELF] is the
charioteer, body is chariot, intellect is the driver, mind is the reigns and
senses are the horses and the SELF experiences the life.

ISHAVASYOPANISHADA says
VIDYAN CHA AVIDYAN CHA YASTATVEDOBHAYAM SAH
AVIDYAYA MRUTYUM TEERTVA
VIDYAYAMRUTAMASHNUTE
[ISHAVASYOPANISHADA, 11th MANTRA]
This means
The knowledge of mortal i.e. changeable reality [as the appreciation that it
is transient] takes you to the knowledge of the immortal permanent field in
which the contingent universe exists.
And also
SAMBHOOTINCHA VINASHANCHA YASTATVEDOBHAYAM SAH
VINAHENA MRUTYUM TEERTVA
SAMBHOOTYAMRUTAMASHNUTE

[ISHAVASYOPANISHADA, 13th MANTRA ]
This means
By understanding the birth and death simultaneously the individual attains
immortality.

This is further explained by following expression in KENOPANISHAD.
YAH CHAKSHUSHAM NA PASHYATI YEN CHAKSHYUSHI
PASHYATI
TADEVA BRAHMAM TAT BRAHMAM NEDAM YADIDAM
UPASATE.
[KENOPANISHAD 1.6]
[Incidentally it is also stated in the text book of physiology viz. The
physiological basis of medical practice, By, Best and Taylor, in the
hapter on neurophysiology of vision that the “seer” is not
demonstrated!]
This means
You can not see the immortal SELF, or BRAHMAN by eyes [which
actually means the whole elaborate physiological processes involved in the
physiology and neurophysiology of vision]. In fact it is because of
enlivening influence from within and outside of BRAHMAN that you can
use your eyes [whole visual apparatus and visual functions] to see.

GEETA says
AVINAASHI TU TATVIDDHI YENA SARVAMIDAM TATAM
VINASHAMAVYAYAASYA NA KASCHIT KARTUMARHATI
[GEETA 2.17]
This means
The all-encompassing cosmic consciousness is immortal. None can destroy
it.
In fact there is a clear-cut exposition of mortal and immortal phenomenon
in 11th to 30th stanzas in 2nd chapter of GEETA.

The meaning of following stanzas is full of solace.
JATASYA HI DHRUVO MRUTU DHRUVAM JANMA MRUTASYA
CHA
TASMAT APARIHARYERTHE, NA TVAM SHOCHITUMARHASI

[GEETA, 2.27]
Everything in universe has beginning and end. Hence death [end] can be
said to be universal. Hence do not grieve.
AVYAKTAIDINI BHUTANI VYAKTA MADHYANI BHARATA
AVYAKTA NIDHANANYAIVA TATRA KAA PARIDEVANA
[GEETA, 2.28]
The immortal self exists before the beginning and after the end of physical
life, which is only an interim state and hence there is no reason to grieve
for its loss. This it explains the temporary as well as the permanent aspects
of life and dispels our grief.

In third chapter GEETA says
INDRIYANI PARANYAHUR INDRIYOBHYE PARMA MANAH
MANASASTU PARA BUDDHI YO BUDDHE PARATAS TU SAH
[GEETA, 3.42]
This means senses and sense organs are excellent but superior to them is
mind. Intelligence is superior to mind and eternal SELF is supreme indeed!

In 7th chapter GEETA says

BHOOMIRAPONALOVAYU KHAM MANOBUDDHIREVACHA
AHANKARAM ITYAM ME BHINNAH PRAKRUTI ASHTADHA
[GEETA 7.4]
This describes the earth, water, fire, air, sky [space], mind, intelligence and
cosmic ego as the characteristic of the supreme BRAHMAN or SELF.
GEETA further assures that
JARAMARANA MOKSHAYA MAMASHRITYA YATANTI YE
TE BRAMHA TAT VIDUH KRITSNAM ADHYATMAM
KARMACHAKHILAM
[GEETA, 7.31.]
This means
Those who surrender themselves to ME [i.e. immortal SELF] with the
purpose of liberating themselves from the shackles helplessness of senility
[old age] and death, realize BRHAMN i.e. SELF i.e. the immortal essence
of everything.

GEETA explains in 8th chapter,

.
YAM YAM VAPI SMARAN BHAAVAM TYAJANTYANTE
KALEVARAM
TAM TAM EVETI KAUNTEYA SADAA TATBHAV BHAAVITAH
[GEETA 8.6]
This means
The individual takes birth according to his/her particular contemplation at
the time of leaving the body.
OMITI EKAKSHARAM BRAHMAN VYAHARAN
MAMANUSMARAN
YAH PRAYATI TYAJAM DEHAM SA YATI PARAMAM GATIM
[ GEETA8.13]

ANANYACHETA SATATAM YO MAM SMARATI NITYASHAH
TASYAHAM SULABHAM PARTHA NITYA YUKTASYA YOGINAH
[GEETA 8.14]
The meaning of these two is that One focuses his/her attention on OMKAR
i.e. supreme self within attains that abode.
The nature of mortal and immortal phenomena is further described in 8th
chapter as
AVYAKTAT VYAKTAYASARVA PRABHAVATYAHARAGAME
RATRYAGAME PRALIYANTE TARAIVAAVYAKTA SANDNIKE
[GEETA 8.18]

BHOOTAGRAM SA EVAYAM BHOOTVA BHOOTVA PRALIYATE
RATRYAGAME VASHAH PARTHA PRABHAVATYAHARAGAME
[GEETA 8.19]
These two stanzas describe how everything in universe goes into potential
existence [cosmic night] and manifest existence [cosmic day].

In the next stanza GEETA describes the nature of immortal SELF.
PARASTASMAT TU BHAVONYO AVYAKTAT AVYAKTAH
SANATANAH
YAH SARVESHUTESHU NASHYATSU NA VINASHYATI
[GEETA, 8.20]
The SELF is beyond seen and unseen and is immortal even as the mortal
things in which it exists, perish.

In 24th and 25th stanza of the eighth chapter, GEETA describes the fate of a
yogi who leaves his body in and UTTARAYANA and
DAKSHINAYANA. UTTARAYANA means 6 months starting from 14th
January to 14th of July and DAKSHINAYANAM means 14th of July to 14th
January.

AGNIH JYOTIRAH SHUKLAH SHNMASA UTTARAYANAM
TARTA PRAYATA GACCHANTI BRAHMA BRAHMAVIDO JANAH
[GEETA 8.24 ]
This means
A person who realizes his SELF and leaves body during the period of
UTTARAYANA, during first half of the month according to Hindu
calendar, during day time, when his body is healthy and when his mind is
alert, then he merges with BRAHMA i.e. SELF.
And also,
DHOOMO RATRI TATHA KRISHNO SHANMASA DAKSHINAYANA
TATRA CHANDRAMASAM JYOTI YOGI PRAYATA NIVARTATE
[GEETA, 8.25]
This means
An equally knowledgeable yogi, who leaves his body during
DAKSHINAYANA, during second half of the month according to Indian
calendar, during night, during ill health or weakness and mental blurring
attains, a higher state after death and return to human birth again.
Again in 13th chapter also it says
BAHIRANTASHCHA BHOOTANAM ACHRAM CHARAMEVACHA
SUKSHMATWAT TAT AVIJNYEYAM DORASTHAM
CHANTIKECHA TAT
Immortal SELF is present inside as well as outside the living as well as
nonliving bodies. Because of being very subtle it is beyond intellectual
grasp and characteristically exists far away as well very near every being.
[GEETA, 13.15]

Death [end] of things, which are ephemeral, is certain. It always
accompanies them.

This is expressed as follows.
ANITYANI SHARIRANI VIBHAVO NAIVA SHASHVATAH
NITYAM SANNIHITO MRUTUH KARTAVYO DHARMA SANGRAH
[This is a shloka from Avadhoot Geeta quoted in GURUCHARITRA
which is one of the most revered scriptures written by Sarasvati Gangadhar
and edited by Ramachandra Krishna Kamat Chandgadkar, chapter 12,
p127.]
This means
Death [end] of the body and [end] of everything transient such as material
possessions is constantly with us [no one can escape from it]. Hence
understand and realize the SELF and the true mission of your life and
accomplish it.

In nutshell, the final immortal reality is BRAHMA, called the
MAHAKARAN i.e. ultimate cause and the relative or penultimate causes
are KARAN DEHA or SANKALPA DEHA or LINGA DEHA and
STHULA DEHA. MAHAKARAN is the subtlest and STHOOLA DEHA is
the least. The body, in the next birth, is said to get organized, around the
SANKALPA DEHA. This implies that we are responsible for our fate and
not helpless and things work exactly in accordance with the law of
KARMAPHALASIDDHANT which is discussed in a separate chapter on
pages 61-65. Though this may not appear convincing as we try incessantly
to fit the world and event in our limited frame of mind and conceptual
framework.
It must be clear now that the problem is that of understanding the immortal
existing within as well as outside our mortal body.

This can be understood even better if we understand the two ways of
looking at the universe:
1] The universe is manifested from nowhere or out of nothingness.
Similarly every individual when dies nothing remains.
What is the explanation for this?
The concept of everything ends after death arises from the concept of
beginning, end and zero which are real in relative sense and not in absolute
sense. Thus as one thinks about crude entities the counting has validity. But
when one thinks of subtler things, such as electricity conventional counting
becomes redundant. Similarly when we talk about the crude i.e. body, it is

true that there is beginning and end and sandwiched between the two is
physical existence. But this fact which we observe in relation to body can
not be extrapolated to feelings, thoughts, consciousness etc.

When we think of routine day to day affairs and in prevalent mathematics,
we can and effectively use the concept of zero. However we cannot show
the existence of zero at all. There is not a single place or moment when one
can show or experience presence of zero.

In India also there was a school of thought named after Charvak which
proclaimed that:
BHASMIBHOOTASYA DEHASYA PUNARAGAMANAM KUTAH
Meaning thereby that once a body is cremated, there is no return at all.

The explanation in KATHOPANISHAD IS as follows.
YADEVEHA TADAMUTRA YADAMUTRA TADANVIHA
MRUTYOHO SA MRUTYUMAPNOTI YA IHA NANEVA PASHYATI
KATHOPANISHAD, 2.1.10
One who does not realize that what ever is here in the body [soul or body
consciousness] is also there in the universe [in the form of universal
consciousness], gets trapped in the [phenomena, concepts and the feelings
associated with death].

Same thing is reiterated in context of the nature of PURUSHA.

NITYAH ANITYANAM CHETANAH ACHETANANAM
EKO BAHOONAM YO VIDADHATI KAMAN
TAMATMASTHAM YE ANUPASHYANTI DHEERAH
TESHAM SHANTIH SHASHVATI NETARESHAM
KATHOPANISHAD, 2.2.13
This means the constant in nonliving is same as the life in living. Those
who see this get peace and not the others

2] The other view is that, world is manifested out of what one may call
CHAITANYA or SUPER-LIVING, UNIVERSAL GOD, ISHVAR,
PURUSHA, VISHNU, PARAMATMA, BRAHMAN. BRAHMAN
“FORGETS” THE SELF AND GETS MULTIPLIED AND MANIFEST

INTO MANY [PRAKRUTI as described earlier and also discussed in
details in GEETA and various text books of AYURVEDA] WHILE
SIMULTANEOUSLY REMAINING CONSTANT. THIS IS
ANALOGOUS TO “REFLECTION” BECAUSE BRAHMAN IS NOT
AFFECTED AT ALL. One who realizes this attains immortality. Life is
there before birth but AVYAKATA [one which is not manifest] and life is
there after death but AVYAKATA or as it was before birth. Death
therefore is like returning home of eternal life or to SELF.

Having taken first step to understand death and immortality, you may
like to imbibe these concepts and realize the fountainhead of
immortality within you. TOTAL STRESS MANAGEMENT
PROGRAM is an effort aimed at it.

Are there any other concepts, which give rise to the fear and
unpleasantness of death?

I would rather call these concepts illusions. The unpleasantness and the
fear of death result because of some illusions. If we get rid of these
illusions out of our systems, then we can overcome the unpleasantness
and fear of death to a great extent.

The first of these is the illusion of being exclusive seers or observers. No
body says so. But there is somewhere in the depth of our mind that we
harbor an illusion that we are the only “intelligent” observes! We are the
only ones who understand the universe and there is none better than we in
this respect. We have somehow cultivated a habit to undermine the others
in the animal kingdom. We have become oblivious to the possibilities that
there can be a variety of electromagnetic radiations and other stimuli to
which a variety of living beings may be able to respond. We tend to forget
that there can be better observers in the nature, than what we are. It has to
be appreciated that there is a possibility that we are the objects seen by
others and with far greater efficiency. So we are neither exclusive nor the
most efficient seers or observers!

We should get rid of, this self assumed and self styled supremacy born out
of this illusion. It is important to be aware of the limitations of our body

and our senses and the knowledge that is perceived through them. Our
bodies and our senses have restricted capacity to fathom the universe and
hence we should be humble!
It is important to be humble because, such humility can relieve us from
another illusion, that there is nothing beyond the existence of our body
and our senses!
In fact this illusion is one of the important causes of despair and cynicism
amongst many of us. It is also the cause of bitterness and irresponsible
behavior towards nature around us.

Lastly, we feel that we are the only species, which enjoys supreme
consciousness. This has however no basis. We must realize that we
become conscious. We do not create it! Therefore if it is there in the
nature many others could as well share it and in fact it is possible that they
become far more conscious than what we are. This is not wild guesswork,
but a reasonable possibility, which no discerning person would like to
ignore. This understanding that we can be conscious but consciousness is
not “ours” gives us assurance that we have existence in the form
consciousness which does not belong to our petty self and extends beyond
the realm of petty sensory and intellectual realm. Since we are normally
unaware of this we are feeble but the knowledge and internalization of
this give us strength and assurance.

Take an example of electric bulb. The electricity from its source flows
through the bulb. But the electricity, which is flowing through bulb, is not
owned by it. Our petty self is like a bulb of electricity. The electricity that
flows through us is cosmic consciousness. Just as the end of the bulb is
not the end of the electricity so also the end of our body is not the end of
this cosmic consciousness. However in contrast to the bulb, we have the
provision and option to try and unravel the link with immortal cosmic
consciousness within us.

Another illusion harbored over a long time is that the levels of
consciousness are the same as those described in textbooks of clinical
medicine, starting from coma, semi-coma etc. to the state of alertness. In
fact if we study the concepts of ANAHATA DHVANI, four VANIS or
VACHAS i.e. four different levels of expression or communication, the

concepts of life in KENOPANISHADA and the
MANDUKYOPANISHADA, then we would be able explore the vastness
of human life and consciousness which we share with millions others. We
would explore that “our life” goes beyond the bodily life and death and
the individual selves.

One more illusion is that the only ways through which we learn is by
reading writing, practicing etc. The other modalities of learning are not
tried adequately. There does not seem to be enough awareness that one
can become increasingly aware of cosmic consciousness within and also
manifest it through various ways! This has prevented us from
understanding the possible beneficial influence s of
Pipal, Banyan, cow etc.

It has to be appreciated that according to Indian philosophy, everything
classified by the modern biology as living and non-living contains that
cosmic consciousness, which is referred to as God.

The illusion that everything else other than us is unconscious has never
been proved at all! Yet we continue with our illusion and also our fear of
losing consciousness as a result of death! As we are addicted to our
individual and petty consciousness [which is actually solitary
imprisonment], the death appears to be a destructive affair. Getting rid of
these illusions (which is not easy) is one way to reduce the fear.

It is said that the ultimate aim of human life is MOKSHA or
LIBERATION from the cycle of birth and death. If this is true then
how do we explain the reincarnation of Lord Vishnu? How can we
explain the reincarnation reincarnation of Krishna[He assures in
Geeta that he reincarnates in every epoch]? Or even for that matter
Dattatreya?

It is very true that both these concepts are present in almost every scripture
such as Vedas, Upanishadas, Smrutis, Puranas etc. In fact these are
household concepts in India. Hence not only a student of philosophy but
anyone and everyone is justified in asking this question.

I feel that the answer to this question can be clear if we understand the
concept of MOKSHA. It is usually assumed that MOKSHA refers to a
postmortem and pre-birth phenomenon. This assumption or conceptual
framework is not entirely baseless. It has been developed as a result of
elaborate statements and descriptions about what happens to an individual
when he leaves the body. This is called GATI.

Even in Geeta GATI is described in 2nd, 6th, 8th, 13th, 14th, 16th, 17th and 18th
chapters. I shall not go into the details of Geeta here as I have done it in my
books on Geeta. But I would like to point out this in respect of the
confusion developed with respect to the concepts of rebirth, reincarnation
and MOKASHA.

The description about what happens to an individual soul is to be seen only
in respect of a certain plane of existence or a vehicle subtler than the body.
This vehicle with its “movement” is GATI. But it is distinct from the
characteristics of a soul or individual who passes through it. If the GATI is
ADHAMA then it means the soul or an individual passing through it is
ignorant and shackled. If the GATI is PARAM then the person passing
through it is enlightened and liberated.

When we use the word the cycle of birth and death it refers to the
ADHAMA GATI which indicates shackles of darkness and ignorance of
varying degrees.

When we refer to the case of reincarnation it never means a cycle of birth
and death but PARAM GATI which indicates sublime manifestation of
the ultimate reality who is always in light and never in shackles of
darkness or ignorance. It is referred to as DIVYA JANMA and KARMA.
The Geeta has described this in 4th chapter.

Now it should be clear that a person who incarnates is already beyond
cycle of birth and death even if he is physically born and is going to die
physically. Secondly he is already liberated and has attained
MOKSHA for which he does not have to die physically.

When the common people are advised to remember the name of God, the
idea or intention is to help them to get into the increasingly higher level of
enlightenment. This also is clearly stated in 6th chapter of Geeta. If this
explanation does not convince you at present, then accept the explanation
only provisionally and try to verify it by chanting of the name of God
which usually helps in further clarification and conviction.

Understanding of first eight chapters of Geeta found useful in the
management of conceptual stress.

Geeta is a unique book in several ways.
Geeta has been a center of world culture for millennia.
Geeta has been printed in hundreds of languages all over the
world and literally millions of copies have reached in nooks and
corners of the world.
Geeta has been studied and respected and revered by towering
geniuses all over the world from different religions, including
Adya Shankaracharya, Dnyaneshwar, Lokamanya Bal Gangadhar Tilak,
Swami Vivekananda, Mahatma Gandhi and Acharya Vinoba Bhave.
These and others have written commentaries on Geeta.
These commentaries also have received acclaim all over the world.
The commentaries on Geeta are further translated and interpreted also by
great scholars. One can take the example of Dnyaneshwari i.e.
Bhavarthadeepika.
Geeta chanting competitions are held year after year in several
parts of India and world.
Several people chant Geeta daily, either completely or in part all over the
world.
Geeta is extensively quoted in treatises, theses, books, research papers,
articles, speeches etc.
GEETA YADNYAs i.e. elucidation of Geeta by the scholars in simple
words are attended by thousands of people.
Geeta is possibly the only book of which anniversary is
celebrated every year uninterruptedly and with utmost devotion !
Geeta is possibly the only book of which there is a temple. This
temple is in Dwaraka in Gujarat. There could be more also.

--------------------------------------------------------------
Geeta is beyond religious, ideological, geographic, historical
and all such boundaries or limitations. It is totally global or rather universal
in its message.

Geeta is one of the greatest wonders in universe. It is one of the greatest
miracles. But there is no miracle in Geeta. There is no superstition in
Geeta. Instead there is revelation. There is realization.

There are no bombastic words in Geeta but it conveys THAT which is
BEYOND WORDS.

It elevates our existence from pettiness to universal quality and helps us to
do so for others. Thus it awakens us to the ocean of happiness and love
within ourselves associated with
a] Appreciation of universal unity, fearlessness and enthusiasm,
b] Intellectual acuity to understand that realization of universal unity
entailing inner profundity and material prosperity is TRUE HEALTH and
true welfare
c] Ability to influence policies for universal welfare.
d] Strength and capacity to implement such policies
e] Wisdom, valor and tenacity to fight all odds coming in the way
Thus understanding of Geeta can be especially useful to international
bodies such as UNO, governments of all the countries in the world and
private institutions / companies / multinational companies / corporations
etc. to usher in TRUE HEALTH FOR ALL !

Since small and easily affordable editions of Geeta [ Without
translation, with translation, with translation and
interpretation etc. ] are available in most of the Indian and
international languages I have not included the SHOLKAs of Geeta here.

I feel confident that Geeta will grow in its importance and the respect it
commands.
It will be included in all the curricula and studied all over the world
increasingly thus bringing about perspective of universal unity. Such

perspective will generate universally beneficial policies, plans, programmes
and their implementation. These policies etc. will be in turn conducive to
development of such perspective. This shall bring about development of
external richness and internal profundity.

=====================================================
=======
CHAPTER ONE

1 ] What is ARJUNAVISHADA ?

ARJUNAVISHADA is a complex state of mind of Arjuna in which there
is
combination of many feelings. Thus there is disillusionment and
betrayal by the near and dear ones. There is hopelessness and
despair with the thought of the outcome of the war. There is
sadness because of the meanness and irresponsible behaviour of
the opponents in the war. There is bewilderment with respect to
his duty in such a situation. There is disgust about the thought
of killing his kins and kiths leaving the women in tribulations
and then enjoying the empire. There was extreme repulsion for
such kind of war. There was love about the kins and kiths. There
was mercy and pitty about the ignorence of the opponents whho had
become eager to participate in such war. There was concern for
the concern for the well being of society. On top of this there
was intense feeling of keeping away from what Arjuna considered
as barbaric war and renunciate everything if required.
This state consituted a profound intellectual and emotional
shock.

To understand ARJUNAVISHADA we have to understand some
intricacies. Let us try to answer some questions for this.

2] What is the meaning of `OUR' ACTIONS :
We all work. Knowingly or unknowingly and actively or passively
work goes on. Our body as well as our mind - in fact our whole

existence - is full of actions. This becomes evident in the
observations of biophysics, biochemistry and other relateeed
disciplines of science. Several actions and reactions are
constantly going on in our body. We have no control over them to
any considerable extent and we are not aware of them also. Our
genotype [ Genotype means the characteristics of the genes which
decide the characteristics of body and nature ], gestation [ stay
in the womb ] and our environment decide these actions. It should
be clear that the conscious activities and achievements are
dependent on the unconscious realm of which we are not aware and
which do not belong to us at all.

Thus what we consider as OUR ACTIONS and OUR ACHIEVEMENTS
are in
true sense not OUR.

What we consider as our PAP or as our PUNYA is actually NOT
entirely `OURS'. Similarly the PAP or CRIME of others' is also
not entirely `THEIRS'.
We are not Karta. Feeling that we are Karta brings illusory pain
and illusory pleasure. It brings about bondage. It brings Vishada
an urge to avoid in future or disgust of what has gone in the
past [ guilt ] or an urge to flatter [ boasting, pride ], oneself
for the future and past deeds which are cnsidreed as good.

3] What is the meaning of `OUR AIMS' :
-------------------------------------

Most of us do not know their existence in its entirity.
Many treat themselves as bodies alone. So fulfilment of bodily
needs are the only aims.
Some go a little ahead and identify themselves with and get
dictated by not only the needs of the body but also those of
their instincts thus protection, sexual gratification,
continuation of the family tree become an additional aims.
Some go further and identify themselves emotions and emotional
fulfilment in family, friends etc.

Intellectual individuals combine all above in their aims but have
an additional aims of ideology either in the form religion or
`isms', traditions etc..

The pursuits of different aims go on and on with intermittent
episodes of pleasures and pains depending upon success and
failures.

4] How do we decide the quality of AIMS ?
-----------------------------------------
Very few of us identify themselves with the lives of millions and
get charged by the aspirations of the millions. Those few live
entirely in the interest of the millions and their joys and
sorrows spring from those of the millions. Their AIMS are truly
noble.

5] What was the calibre of Arjuna ?
----------------------------------

ARJUNA THE GREATER THAN THE GREATEST SOULS :

ARJUNA'S pedestal is one of the highest pedestals one can ever
reach. ARJUNA was not only selfless and lover of justice but was
very valiant and ready to die for the UNIVERSAL WELFARE which is
what is the essence of DHARMAYUDDHA.
Truely I salute that towering man again and again.

6] What is the nature of Arjunavishada ?
----------------------------------------

ARJUNA'S VISHADA is THE ETERNAL VISHADA of all those who
have
`UNIVERSAL PRAKRUTI' like that of Arjuna.
When ARJUNA foresaw the gruesome tribulations and
destruction of mankind that was impending as a result of the
heinous war imposed by the MEANNESS and PETTINESS of his kins and
kiths he was stunned.

This made ARJUNA doubtful as to whether this war was a
DHARMAYUDDHA ! He saw that `his' plans and projects born out of
utmost concern for the welfare of the millions in the form
DHARMAYUDDHA, were coupled with inhuman bloodshed. In other
words
the DHARMAYUDDHA no more remained DHARMYA or accurate. In
view of
the miseries of the millions he thought this particular YUDDHA
was possibly too crude, incomplete, inaccurate, erroneous to be
DHARMYA. He thought it could never be JUST for the whole
universe. He felt that the brutal and barbaric killing of the
kins and kiths on the one hand and inhuman effects following such
killings on the other hand, could NOT constitute an accurate or
DHARMYA YUDDHA i.e. DHARMAYUDDHA.

He found himself in a situation where he could neither accept the
war which he found totally unjust nor his own constitutional and
conceptual characteristics - the bedrock - foundation - of his
persnoality as warrior. This state which could be compared to a
state of a person standing all alone on a pinhead mountain top at
pitch dark night without any support or even a cue.

It is in this state of mind that ARJUNA found himself unable to
decide or do anything ACCURATE.

Therefore he opted for unconditioned and total withdrawl. Thus he
knowing fully well that he could lose fame, kingdom and even life
at the hands of KAURAVAS, he opteed to avoid what he considered
as a blunder / crime.
This is why he declares that he would prefer to even die but NOT
INDULGE IN SUCH WAR.
This is ARJUNA VISHADA.

7] What is MOHA ?
-----------------

MOHA is an altered perception of the universe, complete belief,
trust or dependence in such perception. Hence it can be called
delusion. But it is not the illusion or delusion the
psychiatrists talk about.
It is not abnormal state of mind.
In fact it is normal faculty or characteristic of a normal state
of mind.
MOHA is a perceptual error which almost every one of us commits.
We take changing reality as changeless. We take impermanent
phenomena as permanent. We treat what is ephemeral as eternal. We
treat what is incomplete as complete. We consider what is
apparent as real.
This phenomenon of NOT SEEING THE WORLD AS IT IS is MOHA.

8] Is MOHA an attribute of only ignorant, illiterate or
---------------------------------------------------------
unintelligent people ?
----------------------
No.
Even in case of those who have transcended their petty desires
and live in the interest of millions the MOHA may still persist
deep inside without awareness of those individuals.

9] How can MOHA become a bondage even for the learned and noble
---------------------------------------------------------------
hearted ones ?
--------------

This is becacuse the pursuit of the welfare of the millions also
does not gaurantee freedom from one's own inaccurate vision /
version of the welfare of the people. But such noble perspectives
can be based on one important error viz. consideration of what is
changing as changeless and what is incomple as complte and what
is apparent as real. This perspective MOHA is devoid of FREEDOM [
enjoyed by a` SEER without MOHA ' ]. So aim and activities born
out of MOHA has no element of true freedom. MOHA keeps us in

bondage and our activities born out of MOHA bondage BANDHANA even
though they may appear as good or socially beneficial.

10 ] Why shoud a philosophical poetry have this first chapter
--------------------------------------------------------------
which contains descriptions of the two armies and the MOHA of
--------------------------------------------------------------
Arjuna ?
--------
It is because unless a man rises to a pedestal of ARJUNA, the
pedestal of total selflessness, a man would not have the genuine
desire and also the ability to comprehend the VISION of GEETA.

11] What is the fall out of MOHA in day to day life ?
-----------------------------------------------------

It is the MOHA that leads to conceptual dliema and value crisis.
It is this MOHA which leads to doubts about one's duty, role or
purpose of life.

Thus MOHA creates undue and misplaced hatred, love, belief,
dependence or attachment. MOHA thus leads to wrong concepts,
wrong decisions and wrong actions.
MOHA is responsible for DUTYLESSNESS, IRRESPONSIBILITY,
LETHARGY,
CRIMES and so on. MOHA is responsible for the decisions
underlying major upheavals in history.

MOHA is responsible for the efforts of those indulging in nuclear
weapons and MOHA is responsible for the contempt shown towards
the mother nature in the pursuit of wealth and power.

But most importantly when MOHA captures a noble hearted and
courageous MEN [ like Arjuna ], it can bring about MASS CONFUSION
and MASS VALUE CRISIS and MASS SLAVERY and MASS
SUBMISSION to

mediocrity and / or bararism. This can bring about cataclysms and
mass destruction in every possible way to the mankind. Becausse
such supermen are the guiding and leading lights whom the the
universe follows.

GEETA teaches us and empowers us to FIGHT and SUCCED a
DHARMYA,
DHARMAYUDDHA.

12] What is selfless ness ?
---------------------------

Generally, lack of material lust for material possesions at the
cost of others, is considered as selflessness. In the foregoing
also the word is used with this meaning only.

But a man with endogenous depression - a mental disorder can also
have ` freedom ' from all desires. But that does not make him
selfless. A person with severe degree of reactive depression may
in fact lose the very desire to live as well. But that also is
not selflessness.

Then what is selflessness ?
Selflessnes is a state, an objective reality, biological reality.
that makes one's life and activities UNIVERSAL.

This can be explained by a simple example.
A small child is aware of its size, knowledge etc. As it grows
its transformation constitutes changes in its body, mind i.e. its
existence as well as changes in its knowledge about itself. Thus
the pursuits and the actions of a child and a man differ.
Geeta teaches us and helps us to evolve and rise from the
shackles of our infantile attributes as well as our petty
perspective and MOHA. Geeta infuses us with sap of LIFE and inner
light of AWARENESS of UNIVERSAL BEING and thus multiplies the
quality of our life INFINITE FOLDS. It transforms our existence
from that of a petty mediocre creature to that of a truely

UNIVERSAL BEING whose heart pulsates and whose breathing goes on
in synchrony with the pains and aspiratinos of millions.

Geeta thus cleanses us off our MOHA and enables us to take
apprpopriate and accurate actions which is called SWADHARMA.
This accurate perspective of universe and accurate planning, and
actions constitue HEALTH even if physical handicaps or even
diseases are present.
Health is not at all absence of what are diseases or handicaps.

Some people relinquish their material possessions and go to
jungles. They practice penance. Many get GURUs and enlightenment
therefrom. Latter they spend their lives in educating people in
accordance with their visions. But it must be remembered that
they do not leave their families out of frustrations and or
disgust. Their act is not of running away. Their act has this
abovementioned dimension of LACK OF MOHA and MAGANIMITY or
UNIVERSALITY. Their pursuit is that of universal welfare.

The simple and austre lifestyle of many such people does not
indicate a fancy or whim for rejecting the pleasures of life
which a common man enjoys, but it indicates their involvement and
priority in their characterisitic pursuit.

Selflessness is thus a state of consciousness of a man. It
decides the NATURE of perspective and pursuits and not the
external form or nature of day to day life styles or activities
which may vary from time to time and from place to place.
Seflessness actually means going beyond the illusion of petty
identity and identifying one's true or universal identity and or
self and merging with it.

14] How is Arjuna vishada different from the depression that may
-----------------------------------------------------------------
come as a result of defidence or as a result of failure or
----------------------------------------------------------
cynicism ?

-----------

The most important thing was that Arjuna did not want to do
anything perilous for the world for the sake of material
pleasures or winning the kingdom.
This is exactly why his vishada was respectable and adorable for
us and lovable for Lord Krishna and this is exactly why after
convincing that the particular YUDDHHA was indeed DHARMYA and
when participated with dispassionate and selfless attitude could
become a YADNYA, ARJUNA participated in it .

15] How does selfisheness of the masses differ from the
--------------------------------------------------------
selflessness of one person ? i.e. can selfishness of the millions
-----------------------------------------------------------------
be equal to selflessness of a universal being ?
-------------------------------------------------
Is it not true that `wishing' material prosperity for everyone is
------------------------------------------------------------------
equivaent to selflessness ? How do these two views differ ?
------------------------------------------------------------

Wishing material prosperity exclusively and at the cost of others
for oneself is one stage.
Wishing material prosperity exclusively for oneself at the cost
of others does not ensure success or satisfaction even for that
person..

Wishing material prosperity for oneself without encroaching on
the possessions of others is another stage.
Wishing material posperity it for oneself without exploitation to
others is difficult because material goods do not multiply by
dividing or let us say sharing ! But it at least partly ensures
that some amount of missery and exppploitation is averted. But
Since the situations can not be expected to be favourable at all
times such sharing may go against even the `norms' and
`convention'. It may be impossible for various other reasons as

well. E.g. in a corrupt department an uncorrupt individual has to
face opposition and harrasment, false charges and unjust
transfers.
So one lands up being rich at the cost of others at best without
realising it, or may become rich monitarily but a poppoer
emotionally and intellectually, because turnning deaf ears and
blind eyes towards the miseries of others is the other side
of such richness !

Wishing material prosperity for everyone is another stage.
However, `Wishing material prosperity' for everyone is not the
`best' wishing !
Consider a man who is rich but anxiety neurotic.
Consider a man who is rich but jealous.
Consider a man who is rich but sex maniac.
Consider a man who is rich but has developed hemiplegia.
Consider a man who is rich but psychopath.
Consider a man who is rich but sterile.
Consider a man who is rich but handicapped.
These are but few possibilities.

Wishing material prosperity for everyone is utopian and
impossible because there is no definition for prosperity in view
of ever growing and unending individual desires / wants !
Moreover as said earlier, longing for or even bringing about
material prosperity for everyone is no sign of profundity of mind
!
Thus wishing and working for material prosperity for one and all
which can be called LATERAL EXPANSION OF SELFISHNESS is not
equivalent to selflessness.

These three types of desires can be considered as born out of
TAMA,RAJA and SATVA GUNAS. These can be considered as
TRIGUNATMAK
perspectiees [ i.e. MOHA ] and TRIGUNATMAK programmes and cannot
heal the ailing mankind.

The vertical or inward growth associated with trasformation of
selfishness into selflessness results in REALIZATION OF oneness
with the universe associated with attributes such as
fearlessness, ecstatic effulgence of love for none in particular,
but for everything and everyone, and actions to share this with
the universe ! Thus this is core of life, this is core of
knowledge, core of feelings and core of actions for holistic
revolution or spiritual renaissance in the individual as well as
the universe. This entails with it satisfaction of :
a] Bodily pleasures, such as money, clothes, property,
b] Sexual pleasures,
c] Mental pleasures, parental care, associations, friendships,
consolations, love, encouragement,
d] Social pleasures, recognition, respect,
However, `Wishing material prosperity' for everyone is not the
`best' wishing !
Consider a man who is rich but anxiety neurots vishada is born out of
illusion
or MOHA.
Usually we tend to ridicule everything that does not fit in our
frame of thinking. We tend to rever also everything that does not
fit in our frame of thinking.

This is because of the illusion that bad is seen outside of us
and good is also seen as outside of us. We therefore always fight
to run away from bad and go to reach what is good not realizing
that it is not possible to run away or to chase BAD & GOOD
respectively.

The real knowledge is to recognize the unniverse as a continuum
with one's self. So bad and good outside are seen within oneself.
So no guilt and no pride. The process of NAMSMARAN facilitates
this. This gives us SAMA BUDDHI and feeling of KALYANA for self
and everyone. This is far too powerful than feeble and petty love
or hatred. Surely through this the life transcends guilt or
pride.
Sinec we are neither great nor small as we are not KARTAS, There

is no reason to have GUILT about PAPS and PRIDE about PUNYAS and
about past records and future plans of purity or impurity and
good or bad deeds.

CHAPTER 2

CONTENTS :
=========
1] What are the contents of this chapter in one sentence ?

2] Is this chapter related to the first chapter of Geeta ? Is there any
continuity ?

3] What is the meaning of the word SANKHYA YOGA which is title of
this chapter ?

4] What is VISHADA ?

5] What is the cause of the state of VISHADA ?

6] What is the meaning of MOHA ?

7] How could Arjuna who is knowledgeable and noble hearted could
develop MOHA ?

8] What is the nature of this disease ?

9] What is the effect of this disease viz. MOHA on an individual and the
mankind ?

10] How did Lord Krishna convey His message to help Arjuna [ and all of
us ] in overcoming MOHA ?

11] Why could not Arjuna accept the disapproval his decision by Lord
Krishna ?

12] What was Arjuna's response ?

13] How does Lord Krishna proceed to guide Arjuna ?

14] Was Arjuna convinced ?

15] How does Lord Krishna convince Arjuna ?

15] How do we tally or compare this with modern science ?

16] What can one do to overcome the MOHA if one cannot understand and
experience this ?

17] Actually knowledge and experience of AATMAA and unity of the
universe and immortality of self leave no place for hatred and enmity at all.
This state is state of love, strength, fearlessness and total selflessness. In
spite of this why did Lord Krishna ask Arjuna to take part in the war ?

18] Can happiness of a mother when child is born and her sadness when
child is dead, be condemned as unwise or unrealistic ?

19] Should we give importance to only universal soul and not attach any
value to the panorama of nature and life, viz. the spring, autumn, monsoon,
music, drama, dances, sculptures, epics of life ?

20] Even when we see birth, growth, health, emotions, even vision of the
seers associated with their body, should we still consider the birth and
death as illusions ?

21] How do we compare advice of Lord Krishna to fight the battle and non
violence ?
22] In what way can we concede the difficult task of not expecting fruits
while doing our duty ?
23] What are the characteristics of an individual who lives in state of
absolute consciousness ?

24] What is guideline for what is good and what is bad ? How should one
decide one's priority of what should be done and what should be avoided ?

=====================================================
=====

1] What are the contents of this chapter in one sentence ?
Solution or remedy for the disease of Arjuna [ in fact disease of most of
the people in the world ] viz. MOHA. We will discuss the meaning of
MOHA later in [ 6 ] .
---------------------------------------------------------------

2] Is this chapter related to the first chapter of Geeta ? Is there
any continuity ?

Yes ! This chapter is the interaction of Lord Krishna and Arjuna that takes
place after Arjuna's total withdrawal from the war
in the state of VISHADA. The meaning of VISHADA also shall be
explained later in [ 4 ].
--------------------------------------------------------------

3] What is the meaning of the word SANKHYA YOGA which is a title of
this chapter ?
The meaning of SANKHYAA is number. Since in this vision of the
universe there was consideration of the number of elements it is called
SAANKHYA. The other meaning of SANKHYAA is VIVEKA
DNYANA.
VIVEKA DNYANA means knowledge born out of ultimate discretionary
skills or acute and accurate thinking. This was propounded by one of the
greatest scholars named KAPIL thousands of years ago.

SAANKHYA vision of universe is called SAANKHYA DARSHANA.
The discussion on SAANKHYA DARSHANA is not possible in this small
booklet. Suffice it to say that SAANKHYA DARSHANA is basically a
systematic study of phenomena occurring in universe and showing
interrelatoinships amongst them.

YOGA is a word derived from the Sanskrit root Yuj which means to merge
with or be one with one's true self or in common usage God,

The use of the knowledge of the SAANKHYA DARSHANA to merge with
the PURUSHA i.e. one's true SELF is called SAANKHYA YOGA.

PURUSHA can be understood as the subtlest, omniscient i.e. knower realm
of our existence that is beyond body, mind, space and time. It is without
beginning and end. PURUSHA is the KNOWER within us. When we say "
we know " we should realize that PURUSHA is the ultimate knower. We
feel that we are restricted individual beings and do not realize that when we
see it is actually PURUSHA who sees. When we suffer it is actually
PURUSHA who suffers. Where as PRAKRUTI is another subtlest
omnipotent realm of our existence the causative element behind our
actions. Thus when we say we do actually PRAKRUTI is doing it and as
per the GUNAs.

The PURUSHA and PRAKRUTI are also called KRISHNA - RADHA,
SHIVA - SHAKTI, ISHVARA - MAYA, NARAYAN - LAKSHMI etc.
They are inseparable from each other.

We can take [ and later discard ] an approximate similie [ NOT AT ALL
COMPLETE OR ACCURATE ] to understand PRAKRUTI and
PURUSHA PRAKRUTI is like electricity responsible for lighting the bulb.
The color and illumination [ KARYA i.e. effect ] would depend on the
characteristics [ GUNAs ] of the bulb viz. [ glass, filament, color, wattage
etc. ] of the bulb. PURUSHA can be compared to a space in and around
which the phenomena involved in lighting of bulb takes place. Thus, the
space is passive but essential. Similarly PURUSHA is passive but essential.
In addition however, in this example the space in knower space !
---------------------------------------------------------------

4] What is VISHADA ?
VISHADA is a complex state that encompasses or affects one's complete
existence including intellect, emotions and body.

Intellect :

There is intellectual confusion.

There is intellectual disapproval of the war on the basis of conventions and
traditions and genuinely noble feelings of love, affection, kindness, social
concern, selflessness and generosity.
But there is dilemma about this also. Because for a warrior it is quite
painful to withdraw from war in such a way.

Emotions :

There there is disapproval, contempt, pity, forgiveness and love about the
mean and lusty deeds of the opponents [ Who included respectable and
beloved teachers, brothers etc. ]

Since this was unexpected there is a state of agony and shock !
There is sadness and a sense of despair in view of degeneration and
disgraceful behavior of the respectable and beloved teachers, brothers etc. !
There is disgust for war in view of miseries of the widows of the beloved
teachers, brothers etc. following the war !

There is tremendous compassion and hence readiness to sacrifice
everything to avoid tribulations of the beloved ladies and their children
following the war.

Body :

He has lost power in all the parts of body, mouth has become dry, there are
tremors, there is pilorection, from paralyzed hands has become paretic and
hence GANDIV BOW has got dropped, whole body is burning and
inability even to stand !

Thus VISHADA is like a complex of symptoms of an underlying disease.
--------------------------------------------------------------

What is the cause of the state of VISHADA ?

The cause or the underlying disease responsible for the VISHADA is
MOHA.
--------------------------------------------------------------

What is the meaning of MOHA ?

Awareness, alertness, attentiveness, concentration etc. are attributes of
human consciousness. On the degree of consciousness depend the degree
awareness, alertness, attentiveness, concentration etc., in fact all the mental,
intellectual and intuitive faculties.

Thus the level of our consciousness decides " what we sense and perceive
". Consequently our perception of the universe and self gives a perspective
or understanding of ourselves and universe.

MOHA is state of lowered or veiled state level of consciousness if
compared with the absolute state of consciousness.

Hence MOHA is associated with incorrect perspective of the universe and
self.
------------------------------------------------------------------------------------------
---------

How could Arjuna who is knowledgeable and noble hearted could develop
MOHA ?

Even though Arjuna is knowledgeable and great in every respect, MOHA is
extremely subtle, virulent and infectious ! So even the so called healthiest
individuals, greatest scholars and bravest warriors can get `infected' by and
suffer from MOHA. This is why Arjuna's `disease' is not merely a disease
of Arjuna but that of most of us including even the greatest amongst the
great !

What is the nature of this disease ?
The disease MOHA is not a crude disease and hence never described in the
textbooks of medicine ! Hence it is never treated by the doctors who are
supposed to heal others.

The nature of the disease cannot be described fully.

But one can say that MOHA is associated with ERRONEOUS
PERCEPTIONS of one's identity or one's SELF leading to MEAN or
PETTY identities of religion, nation, language, race, caste etc..
---------------------------------------------------------------

What is the effect of this disease viz. MOHA on an individual and the
mankind ?

Petty identities such as country, region, village, tradition, ideology, cult,
caste, etc. become prevalent in society. In addition identities such those of
school, college, teachers, friends, family, spouse, children etc. and lastly
one's body comforts become prevalent.

These identities acquire lot of importance. In fact these identities become
governing factors of people's entire lives, thoughts, emotions and actions.

Thoughts:
--------
Thus one can see the effects in the form of prejudiced thinking, e.g. racism,
doctrines of terrorism and religious fanatics, doctrines of imperialism and
exploitation, doctrine dictatorship etc.
Emotions :
----------
Also one can see the effects in the form extreme pride, love and attachment
for one's own body comforts, children, school, village, country, religion
etc. and severe hatred and malice for that of the others.

Actions or behavior :
----------------------
Lastly their behavior at home, at working place, in schools, colleges, play
grounds, gardens, stage, dais, conferences, meetings and even and
battlefields is directed by above said thoughts and emotions leading to e.g.
beating children, dishonesty and irresponsibility in job, uncivilized
behavior, treachery and running away from the battlefield. etc.
-------------------------------------------------------------

How did Lord Krishna convey His message to help Arjuna [ and all of us ]
overcome MOHA ?

In this chapter, right in the beginning, Lord Krishna simply disapproves the
state of Arjuna [ viz. VISHADA ] as He knew it had arisen from MOHA.

Lord Krishna appeals Arjuna to rise and get rid of state which He called
untimely, filthy, inappropriate, uncultured, useless, degrading and
indicative of weakness and impotence.

The Lord said this could not suit [ a noble, knowledgeable, brave and
mighty warrior like ] Arjuna !

-------------------------------------------------------------

Why could not Arjuna accept the disapproval by Lord Krishna ?

Arjuna was in intractable depression and aversion for war. So he unable to
come out of it and expresses his deep aversion to the war which involved
besides fight against pettiness, killing of the near and dear ones including
even the GURU [ teachers ] and the grandfather. He said that he would
prefer to beg for survival rather than indulging in the bloody war.

Arjuna probably also thought that figthing against pettiness could be
subconsciously full of desire of material pleasures which he loathed if they
were to won in such a inhuman war.

Moreover Arjuna also felt that no one could predict the outcome of the war
and even from strategic point of view it was foolish to participate in the
war.

-------------------------------------------------------------

What was Arjuna's response ?

Arjuna was in dilemma.

Whether to fight and stick to one's duty to fight against pettiness in the best
interest of the universe as a warrior and participate in what he thought as
heinous and hence hated war [ against his will callously ] respecting the
duty, or to quit the war [ respecting one's own emotions ] ?

In participating in war there would have been callous act of respecting the
tradition and as well as possibility of gaining kingdom.

Where as NOT participating in war was an act of disregarding the tradition
thus bringing public defamation besides losing kingdom thus NOT
fulfilling possible subconscious desire for kingdom !

Arjuna decided not to participate in the war which involved killing near
and dear ones even if it involved gain of the kingdom of heaven and earth !

But his confidence was shattered and hence was not sure about his
decision. He had realized that he was emotionally upset and totally
baffled ! So he urged the Lord to accept him as His disciple and guide him
as a GURU.

------------------------------------------------------------------

How does Lord Krishna proceed to guide Arjuna ?

Lord Krishna explains to him that an enlightened man sees beyond the
restricted vision of a common man, viz. life and death. With such a
profound vision he sees immortality of the SELF and unity of the universe.
Hence he does not get perturbed or shaken by death or excited by birth
suggesting and helping Arjuna not to grieve due false presumption that the
existences of Lord Krishna, Arjuna and the opponents were restricted by
APPARENT BIRTHS DEATHS OF THE BODIES.

-------------------------------------------------------------

Was Arjuna convinced ?

No. Arjuna was not convinced immediately at all. This is quite natural
because such conviction can be possible only if one experiences the
immortality of the true self referred generally by the term AATMAA.
AATMAA is called SOUL.

Word AATMAA is sometimes referred to one person's soul and sometimes
entire universe. When referred to the entire universe it becomes
synonymous with PURUSHA.

If one has not experienced the IMMORTAL existence of one's and
therefore universal self called as soul or AATMAA then one wonders if it
is correct to dismiss absolutely natural love and happiness involved in
togetherness and sorrows caused by the death [ in this case killing ] of near
and dear ones ! One further wonders if it is right to neglect the visible
individuals and believe them to be mere reflections of AN UNSEEN
REALITY ! One also feels uneasy to condemn these phenomena as
UNINTELLIGENT and INACCURATE !

---------------------------------------------------------------

How does Lord Krishna convince Arjuna ?

Lord Krishna describes the immortality and other characteristics of soul.
He explains that one who can differentiate apparent things from inapparent
underlying reality in the universe, does not get affected by visible or
apparent things. He does not get baffled by external appearances. He
[ though not his body ] is immortal ! Because reality cannot exist in illusion
and illusion cannot exist in reality as is clearly endorsed by the seers.
Knowledge and experience of reality and immortality leaves no place from
ignorance and mortality ! This state of knowledge and realization is
indestructible. Hence it is necessary to participate in war [ Do one's duty ].

It is false to consider that the true self or AATMAA actually does anything
because He is actually the experiencer and not doer. He does not kill and
does not get killed also. It is not born or and it never dies. Thus one who
has this sublime experience of immortality i.e. experience of being one
with the true self does not kill anybody !

The immortal self or soul really gets rid of old bodies and assembles or
organizes around itself new bodies !

He is not a crude matter and hence He cannot be cut by weapons, cannot be
burnt by fire, cannot be wet by water and cannot be dried by wind. He is
truly beyond all this all encompassing and devoid of visible movements !
He is unmanifested and beyond imagination as He is cause of all
manifestations and the ultimate imaginer Himself ! He is really
indestructible in every body and hence it is inappropriate to grieve !

---------------------------------------------------------------

How do we tally or compare this with modern science ?

Actually Rene Descartes had given a concept of body machines operated
by soul ! But with increasing emphasis on experimental verification [ rather
than experience ] the concept of soul has been dropped from textbooks of
biology, though many scientists privately and publicly accept the concept.

AATMAA or eternal self is actually the state of SUPERLIFE from where
manifests the life and universe. This concept is a result of actual
experience.
T
he experienced seers tell us [ without even a grain of ulterior motive ] that
their bodies in fact are peripheral extensions, or reflections of SUPERLIFE
i.e. AATMAA ! This is a matter of merging through one's consciousness
with immortal self who is knower ! Seers appeal to experience or realize
Him and not simply believe in them !

However this is not experienced and hence not easily agreed upon even by
an otherwise pious human being. Hence this has an aura of mystery and
most do NOT understand this AATMAA !

This is a distinct concept differing from the concept which proposes and
insists evolution of life from nonliving source ! But one must realize that
this proposition has neither been proved nor experienced by anyone !

Thus any honest [ whether religious or not ] person would always agree to
the fact that he has never experienced coming from nonliving entity ! A
nonliving source !

----------------------------------------------------------------

What can one do to overcome the MOHA if one cannot understand and
experience this ?

The Lord has given a simpler explanation so as to attain mental balance and
not get upset. Thus the Lord advises to at least see that the births and deaths
are inevitabilities and beyond the scope of anyone and hence. By this
thought one should avoid getting stupefied and upset by the thought of
birth and death.

Lord Krishna even explains that even simpler considerations like social
dignity earned through one's duty, demanded that the war was fought !
Because war fought in the light of truth is sublime ! Whether lost or won
there is infinite grace and liberation in the act itself !

----------------------------------------------------------------

Actually knowledge and experience of AATMAA and unity of the universe
and immortality of self leave no place for hatred and enmity at all. This
state is state of love, strength, fearlessness and total selflessness. In spite of
this why did Lord Krishna ask Arjuna to take part in the war ?

It has to understood that Lord not only asks Arjuna to participate in war but
also insists that a warrior like Arjuna should consider such war to be great
opportunity for performing one's duty and thereby going to SWARGA i.e.
heaven i.e. higher state consciousness and be very happy ! Lord Krishna
has not minced words as far as giving his advise. His advice has never been
equivocal at all. He never shied away from saying what He wanted to say !

He has said it with authority and utmost clarity and has insisted though in
an extremely friendly manner !
He has admonished Arjuna that choosing to remain in the shackles of
MOHA and turning back towards the war is tantamount to loose the
SWADHARMA i.e. the very essence or the ultimate duty of an individual
that takes him to truth ! The Lord affirms that such a selfless act is truly
liberating ! By virtue of complementing the realization of universal unity
such selfless act has no alternative !

The Lord explains that those busy in religious discussions and those busy
in the rituals for riches and lavish enjoyment think that they are right, but
they are headless and heartless. Hence the Lord reiterates that Arjuna
should go beyond these viz. influences of three GUNAs, SATVA, RAJA
and TAMA i.e. three kinds of motivating urges by virtue of which man
works for petty identity and remains in bondage and get rid of such petty
things such as bread winning ! The thought of petty gains fetters the
consciousness !

The nature of GUNAs shall be discussed in details in booklets on chapters
dealing with them.

Lord explains experience of the immortal and universal self i.e. AATMAA,
should prompt us to rise to that level where loss or gain loses meaning and
selfless act itself counts ! Further when such act is done with full dedication
and adeptness it is called YOGA ! Since everybody may not understand
one's there were rules and regulations allotting duties to benefit the
universe were present. Unlike constitutions these regulations had been
known to almost everyone in every strata of society. Following these
conventions was promoting DHARMA and hence the highest duty
irrespective of life and death ! SO ONE CAN UNDERSTAND THAT
GEETA DOES NOT ADVOCATE CRUDE VIOLENCE BUT HIGHEST
LIBERATING DUTY TOWARDS UNIVERSE AND TRUE SELF.

Hence this question is very relevant and valid !

The answer is like this !

Lord Krishna the absolute consciousness personified, is giving advice to
Arjuna who is also absolute consciousness [ that has become veiled ]
personified.

Hence advice is totally objective and in the interest of the universe. It has
nothing to do with personal relationships, personal gains and personal
losses. It has nothing to do with personal pains and personal pleasures.

The advice is that of absolute cosmic consciousness [ represented by Lord
Krishna ] to all the well meaning but MOHA affected elements in the
universe [ represented by Arjuna ] about the solutions to the cosmic
problems, global problems !

Lord Krishna's advice has come from a plane where there is nothing but
bliss, total freedom and total selflessness ! This is an abode which is
beyond the topmost pleasure of successes and or beyond the worst misery
of the failures ! Hence any act performed in this state is DHARMYA i.e.
conducive to universal welfare, accurate and freeing ! It cannot become the
cause of bondage !

Take an example of a warrior who kills and a murderer !
Take a doctor who cuts and an assailant who cuts !
Take an example of mother's slap and that of a stranger !

It can become amply clear from these examples that it is the feeling
underlying the act that is important and not merely the act itself !

If we tend to concur with Shakespear then there is an explanation where
opponents of Arjuna and Arjuna himself are the characters of villains and
hero respectively. So Arjuna's role as a hero is to fight with all might the
injustice and kill if necessary the opponents. He must do this perfectly
because that would not actually kill those who played the role of the
opponents!

Arjuna represents the love born out of ignorant notion of petty identity with
biases and attachment, of narrow nature. Such biases lead to unjust wars
and unjust peace ! They cause bondage !

Hence the Lord advises Arjuna ESSENTIALLY to REALIZE THE
TRUTH and then participate in the war in the light of truth ! It must be
appreciated that Lord Krishna's advice is cosmic benevolence and cosmic
strength articulated in the best interest of the universe ! ! It is absolutely
cogent ! ! There is no contradiction at all ! ! Most importantly it is valid
today and till eternity.

-----------------------------------------------------------------

Can happiness of a mother when child is born and her sadness when
child is dead, be condemned as unwise or unrealistic ?

No. They can not be and should not be condemned. But experience of
immortal universal unity and hence universal welfare should be upheld
with preference and priority.

-----------------------------------------------------------------

Should we give importance to only universal soul and not attach any value
to the panorama of nature and life, viz. the spring, autumn, monsoon,
music, drama, dances, sculptures, epics of life ?

In fact we start seeing these as they are if we are truly conscious and
conscious of the truth ! So it is a matter of giving importance to these
beautiful things and NOT negating or neglecting their importance.
If we are alienated from our true self then appreciation of the universe is
erroneous, partial and false.

----------------------------------------------------------------

20] Even when we see birth, growth, health, emotions, even vision of the
seers associated with their body, should we still consider the birth and
death as illusions ?

Depending on our consciousness our perceptions alter. The whole
crux of discussion is to see and discern between what is alive,
what is dead and what is SUPERLIVING. The bodies and senses are
rendered useless once they are devoid of consciousness. We see nothing
and can know nothing about the seers if we don't have certain level of
consciousness. Hence the insistence on realizing universal soul i.e. the
center of cosmic consciousness.

This way birth, death, emotions and all sensory experiences [ the
immediate causes of pain and pleasure ] with beginning and end can be
appreciated in true and full perspective and realize that they are not
absolute reality.

----------------------------------------------------------------

21] How do we compare advice of Lord Krishna to fight the battle and non
violence ?

Lord Krishna has given the prefect advice. He has given it with total
responsibility and commitment to the welfare of mankind. It is true NON
VIOLENCE.

Even if one does not understand the universal immortal soul one should
realize the fact that an expert surgeon has to remove gangrenous part to
save the humanbeings, similarly, Lord Krishna the healer of the mankind
advised Arjuna to annihilate the opponents who had become `gangrene' of
the mankind. This is the greatest service to mankind and true non violence.

It is common experience that whenever we develop pus in body see that it
can trouble rest of the body, we volunteer for its removal. If we become
sentimental because we would get pain, it can only be called neurotic.

Lord Krshna is a universal being and hence if he asks Arjuna to remove
from " His universal body " then it is totally justified.
Lord Krishna never asked Arjuna to give any petty personal service for
petty personal comfort !

Those who preach unqualified and crash non violence are either too
sentimental, ignorant about duties of rulers and governments, or are
hypocrites. Their non violence is pseudo non violence. They don't know or
pretend not to know that punishment [ either to reform or to deter as per the
selfless judgement ] given to criminals, is actually NON VIOLENCE. The
pseudo non violence which they preach is counterproductive and perilous
to the welfare of universe. Such utopian, unrealistic and erroneous pseudo
non violence can attract some neurotics and lead to formation of sick cults
and parasitic cult figures. But truly they are dangerous. Because a ruler
must do his duty of imparting justice even if it incorporated ordering
capital punishment [ even if it appears unkind and cruel to the weak hearted
]. That is true non violence. This has to be done without any personal
enmity. If he falls prey to the propaganda of pseudo non violence then he
would fail in his duty as a ruler.

Thus Lord Krishna's teaching ALWAYS helps us in all aspects of practical
life because it is most accurate.

---------------------------------------------------------------

22] In what way can we concede the difficult task of not expecting fruits
while doing our duty ?

There is a lot of misunderstanding about this statement. Actually as
explained in the foregoing, experiencing the universal soul is the highest
achievement and all fruits appear trivial in front of it. Hence it is suggested
that go beyond considerations of petty gains and petty losses pursue this
highest goal. This is precisely what is not expecting fruit.

Further we must appreciate that pursuing highest goal does not mean that
we should not expect a result of our activity. Every plan and project has to
have projections of the results. Such projections is actually advised.
Because this is skillful and meticulous working. In fact this is praised. But
being attached to these results is NOT advisable. This is because there are
five factors viz. ADHISHTHANA, KARTA, KARANA, CHESHTAA,
DAIVA which influence the result. These are a] Time, space and

intellectual conceptualization of the work b] Performer and his abilities c]
Assistance and equipments d] Actual steps taken and their sequence etc.
and e] Effects of unknown cosmic interactions, respectively. One can see
that there can be multiple factors in each of these category. These factors
can sometimes falsify our predictions or projected results and frustrate /
shatter us. To avoid this and work consistently and joyously in full swing, it
is essential NOT get affected by the `fruits'.

---------------------------------------------------------------
23] What are the characteristics of an individual who lives in state of
absolute consciousness ?

He does not have petty thinking and petty pursuits. In realization of
immortal universal unity itself he is happy. He does not get repulsed by
feeling of personal sorrows and does not get by voracious about personal
gains. As a person he neither looks for nor hates anything. He has no
attachment, fear, anger, lust about pleasnat or painful events. Being content
within, he does not enter any morbid rat race for material gains to gratify
himself. He overcomes difficult forces which tend to drag an individual in
such things. He knows that pining for objects of pleasure leads to habits
and habits lead to addictions. Addictions when not satisfied, cause rage,
agony, misdirected emotions, lack of peace and unhappiness. Stunned this
way this state leads to total lack of discretion and wrong actions and wrng
doings. Due to loss of orientation about true self the individual goes
haywire perishes. He is in awareness works of true self about which the
others are unware. He is an ocean where rivers in the form desires enter !
He remains in such peaceful state of awareness of the immortal unity even
at the time of physical death, lives for ever. This is called state of
BRAHMA.

--------------------------------------------------------------

24] What is the guideline for what is good and what is bad ? How should
one decide one's priority of what should be done and what should be
avoided ?

In the present context when conventions of VARNAs have extinguished
one's highest and most sublime duty or task of life is to [ appreciate and
spread this message of Geeta, but if it is not possible ] at least try and
remember that universal soul i.e. true self i.e. God or Guru, i.e. do
NAMASMARAN, appreciate and experience how it helps us to experience
our self, and spread the NAMASMARAN which enable us to act
appropriately in our respective fields in the light of selflessness in the
interest of universal welfare.

NAMASMARAN can elevate our existence from pettiness to universal
quality and help us to do so for others. Thus it awakens us to the ocean of
immortal happiness and love. With this experience we can appreciate a]
universal unity, b] understand that universal welfare is inner growth and
outer prosperity c] contribute to the planning for global welfare, d]
Contribute to implement such programmes in our respective fields e]
Continue our activity with wisdom, valor and tenacity.

CHAPTER 3

CONTENTS
1] Why is this chapter entitled KARMA YOGA ? What did Arjuna think
after he was told that a person united with the universal soul even at the
time and death becomes immortal ?

2] Is this dichotomy really a disease ? Or is it just used metaphorecally ?

3] How does Lord Krishna solve the dilemma of whether state of SELF
realization is desirable or that of a lowly action such as war ? Whether the
inner light is important or work ? What remedy does He provide for the
disease of DICHOTOMY between spiritual and material life ?

4] Should the SMRUTIs be brought in force ? If yes, which ?

5] Is there any general guidance here about the nature of duty ?

6] What is the meaning of homeostasis ?

7] How are these concepts applicable to the duty ?

8] What about the YADNYAs carried out where sacrifices are made ?

9] Is it to be believed that PRAJAPATI performed a sacrifice and that is
how the universe was formed ?

10] Is it not unrealistic or far fetched to consider that the primitive
ancestors had highly evolved concepts about the development of the
universe ? Could not PRAJAPATI as well be a primitive expression for the
leader of the tribe or simply some imaginary entity in charge of
reproductive power ?

11] How to reconcile action in the service of YADNYA with the state of
SELF realized individual ?

12] What is the use of leader doing his duty ?

13] How does it relate to Arjuna's situation ?

14] Is there any additional social relevance to this understanding ?

15] What is the answer Arjuna's question as to whether the state of
realization is superior or the action ?

16] What about those who don't follow this ?

17] But is it not obvious that people having nothing to do with Geeta have
done very well ?

18] Do not we find individuals who have not read or heard about Geeta,
still doing very well, even when evaluated in the light of Geeta ?

19] Does Lord advocate rigid controls in diet and behavior for HEALTH ?

20] Does this mean that controls are bad ?

21] If this is so easy to understand, how do people fall pray to lusts and
temptations and commit crimes ?

22] Is it easy to control the desires ?

=====================================================
==============

1] Why is this chapter entitled KARMA YOGA ? What did Arjuna think
after he was told that a person united with the universal soul even at the
time of death becomes immortal ?

This chapter is entitled KARMA YOGA because there is clarification of
the doubts about KARMA [ i.e action in individual life and actions at
universal level ] in Arjuna's mind.

Arjuna was impressed by the mental attributes of such a person who is in
bliss even at the time of death and more over becomes immortal ! He
thought that this is most complete and accurate definition of health. In view
of such person's state of ultimate satisfaction Arjuna could not see why
such a person would indulge in activities such as war.

It has to be appreciated that Arjuna represents here a great section of
society which thinks that " spiritually realized " persons would always
remain aloof from all worldly affairs ! In fact such aloofness and asceticism
in various forms is considered by many, to be one of the prerequisites to be
called a godman or saint ! This concept is commonplace because people
leading a routine life tend to have a sense of guilt about indulgence in
natural desires and hence feel inferior to the ascetics, who seem to control
their natural desires.

In one way this is understandable. Because, lack of personal pursuits is in
deed one of the prerequisites for getting realization of truth and getting
unbiased knowledge.

But unfortunately this notion knowingly or unknowingly became
associated with arbitrary and rigorous controls on physiological or bodily
processes. Moreover this became associated with mere control of physical
desires irrespective of goals [ such as name, fame, money, power etc. ] of
personal nature.

Due to this the most important concept of using social contribution as a
prameter or criteria to evaluate a person or profession, got neglected.

Thus some strange, differnt and even paranormal or abnormal behaviour or
some unusual feats gained importance and undue respect.

This lead one set of people to SELF imposed perverted restrictions on
behavior, foods etc. for being considered superior to the rest, on the one
hand and lead the majority of others to accept that these people were really
superior.

Thus anybody who does not marry [ due to sexual impotence ], anybody
who does not work [ due to mental disorder ], anybody who leaves home
[ due to irresponsibility towards family ], anybody who lives in solitude
away from society [ to hide from society ] , anybody who tortures his or her
body [ due to masochistic tendency i.e. tendency to torture oneSELF ], and
such great variety of abnormal individuals are taken as GURUs, spiritual
masters and so on !

Ever since then, there has been a great chasm between spiritual and
material [ day to day ] life, spiritual experiences, spiritual truth, laws
governing the saints, demigods, godmen, religion, rituals, religious
traditions such as those in various temples on the one hand and common
life on the other. The reliogious and spiritual practices have become
INACCESSIBLE and CLOSED to reason and feelings of a common man.
Most of the concepts and practices branded today as religious were actually
evolved for individual social welfare. But due to segregation, knowledge

and perspective underlying them have been lost. Gradually the concepts
and practices became excessively mystified, perverted, absurd, oppressive
and exploitative.

Some followed the traditions unquestioningly irrespective of whether it
were pervert, oppressive, exploitative or otherwise ! Thus blind
exploitation and blind acceptance of the exploitation became prevalent.
Some followed it knowingly for selfish purpose.
There were some who challenged these traditions and rebelled against them
established new traditions only to be perverted later and some failed. Some
tried to study the tradition and modify it without understanding what went
wrong and some took resort to other religions ! Many SELF realized
individuals kept the concept of realization with immortal universal unity
i.e. true SELF, alive. But still this remained largely cut off from mainsterm
of life, i.e. economic, scientific, political, agricultural, medical, educational
and varoius other fields.

SO DICHOTOMY BETWEEN THE SPIRITUAL AND THE MATERIAL
LIFE IN THOUGHT AND ACTION AT INDIVIDUAL AND SOCIAL
LEVELS LEADING TO SO MANY ILLS AND EVILS however remains
even today as A DISEASE OF EVEN THE GREATEST
INTELLECTUALS IN THE WORLD CULTURE ! The feeling
highlighting this DISEASE, is evident in Arjuna's question as to :
whether state of SELF realization is desirable or lowly action such as war ?

-----------------------------------------------------------------
2] Is this dichotomy really a disease ? Or the word `disease' is just used
metaphorecally ?

It is a disease which is subtle and hence does not present itself as a disease.
Hence it is not described in the textbooks of medicine in any disciplines of
medicine !

But truly speaking this IS a DIASEASE. In pscychiatry there is described
disease called Schizphrenia. In simple words this is split mind. The patient
lives in two realms. One is real and the other is imaginary. In the imaginary
realm he may be facing a persecution or enjoying kindom ! Since these two

realms are totally torn apart they cause gross and striking abnormality in
behaviour.

But due to the dichotomy described above, the two worlds people live in
are not torn apart. Hence the realm of `spirituality' and realm of all other
transactions in life i.e. rest of the routine go hand in hand without easily
noticeable absurdity or striking abnormality in the behaviour ! But it is
manifest in the form of `spritual and religoius' traditions and customs which
are followed blindly with galring contrast in the other transactions [ which
are many times antisocial ].

----------------------------------------------------------------

3] How does Lord Krishna solve the dilemma of whether state of SELF
realization is desirable or that of a lowly action such as war ? Whether the
inner light is important or work ? What remedy does He provide for the
disease of DICHOTOMY between spiritual and material life ?

In general there are two ways to understand universe and SELF.
They are a] Predominantly through intellectual and intuitive perceptions b]
Predominantly through actual experiences coming while performing duties
as described in the guidelines of behavior called SMRUTIs. These are
referred to as SAANKHYAYOGA and KARMAYOGA respectively.
[ SMRUTI literally means memory ] also referred to as DHARMA
SHASTRA in the interest of the mankind. [ The meaning OF
DHARMASHAASTRA is the systematic documentation of the principles
and rules and regulations based on these principles WHICH SUSTAIN
UNIVERSE so as to enable the student to benefit the universe, mankind
and himself. DHARMASHAASTRA has various disciplines such as
medicine, music etc. integrated in it. Hence the education which involved
integrated study of these during student days was termed SHAASTRA
ADHYAYANA ( study ) and after completion of the education
successfully the student was called SHAASTRI. ], Since we learn and
refine our behavior through memory it is appropriate to call these scriptures
SMRUTIs. Similarly it is very appropriate to use the word
DHARMASHAASTRA rather than using words like religious literature
which are misleading.

In reality nobody can realize SELF by simpling NOT woring. This is
because not a single moment is devoid of action in the universe as
PRAKRUTI the omnipotent cause of actions encompasses the entire
universe.

Arbitrary control of senses has no dimension of universality and hence can
still leave an individual petty in his thoughts and feelings. However he,
who pursues universal welfare i.e. directs his mind and lets the bodily
activities and sensory experiences go on as per the situation without
allowing them to affect him is perfectly correct and free in real sense.
Action is inseparable part of life and hence action in the best interest of
universe [ YADNYA ] as is depicted in the SMRUITs should be performed
without consideration to one's personal gains or losses.

This is very important for bringing spiritual or so called religous principles
[ if necessary after scrupulous study, grasp the essence therein and
modifications in them if when and where ever required ] in day to day
practice.

This would begin the process of resynthesis of life at individual and social
levels, thus rejuvenating it simultaneously and help us overcome the
disease DICHOTOMY in individual and social life between spiritual and
material life.

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4] Should the SMRUTIs be brought in force ? If yes, which ?

No. SMRUTIs in their present form should not come in force at once.

It is true that there are many SMRUTIs and most of them are difficult to
relate with, in the present social milieue and hence making choice amongst
them is also not apprpriate and easy.

But our aim should be to internalize the essence of the principles of
SMRUTIs and bring them in all our activities an enrich ourselves
spiritually and materially.

For this there should be a selfless study of SMRUTIs by scholars from
different disciplines and different parts of the world. The study should
include linguists, sociologists, biologists, hathayoga experts, medical
doctors from different systems, economists etc. Secondly the methods of
study should involve not only the surveys, observations etc., but various
behavioral and meditative conditioning techniques such as
NAMASMARAN to help members the study team to overcome their
biases. This way they should prepare recommendations after prolonged
dialogue as to what should be accepted from the SMRUTIs [ with or
without modifications ] and what not, in different regions of the world with
different cultural backgrounds, for universal welfare. They should provide
options and give justification for their recommendations. If they can not
give justification they should concede their inability. These should be
published widely so that peole at large understand, appreciate their
importance in day to day life.

Till such work is accomplished i.e. some accurate guidance is available
about our duties in present context and how we can contribute to the
welfare of the universe through them it seems wise to rely on
NAMASMARAN i. e. chanting or remembering any name that takes us
closer to the realization of the universal unity.
This is because NAMASMARAN can help us understand our role in a
given situation i.e. SWADHARMA and get rid of the DICHOTOMY
between spiritual and material life.

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5] Is there any general guidance about the nature of duty ?

Yes. Lord Krishna a universal being, cosmic consciousness personified, has
given indication that the universe works on the basis of certain principles as
are evident in human body in the form of homeostatic mechanisms.

--------------------------------------------------------------
6] What is the meaning of homeostatic mechanisms ?

Homeostasis means maintenance of internal environment in body more or
less constant in which body functions optimally.
Homeostasis involves mechanisms which are called homeostatic
mechanisms. All cells of body contribute to the homeostasis thus ensuring
welfare of the rest of the cells and welfare of the `whole'.

--------------------------------------------------------------

7] How are these concepts applicable to the duty in present context ?

What has been suggested is that in the universe there are different planes of
existences with hierarchies in terms of activity, subtlety and causativity.
Events follow specific patterns and sequences like those in chemical
reactions.

The techniques developed in the VEDAs were in tune with these. Hence
once these are followed the COSMIC HOMEOSTASIS or universal
harmony and well being is maintained and is beneficial to the `whole' as
well as `individual'.

YADNYAs were actually not merely crude and cruel animal sacrifices as
have come to be understood. They were intuitive and well thought out
technical procedures with insight in the working of the universe to facilitate
harmony with the various phenomena in causative planes. These planes are
referred to as DEVAs. A sequence is described with respect to how
BHUTANI i.e. life arises from ANNA i.e. organic substances, how ANNA
.e. organic material develops from rain, how PARJANYA i.e. rain emerges
from YADNYA i.e. heat including that of sun and leadnig to wild fire, and
how YADNYA i.e. heat including that of sun and leadnig to wild fire is a
result of KARMA i.e. number of supreme actions involved in the formation
of universe. KARMA is born out of BRAHMA the subtle substratum
experienced by RISHIS and BRAHMA is born out of AKSHARA the
ultimate and subltest cause, the soul of the universe !

Thus the YADNYA i.e every universally benefcial activity is possible
through KARMA alone and not in any other way.

Hence KARMA is advocated. But it should be done exactly as it happened
while formation of universe. i.e. in the interest of the universe. In fact this
is the reason why KARMA i.e. YATNA is considered as superior to
PRARABDHA destiny.

Naturally Lord Krishna has said that any action performed as a part of
YADNYA without consideration to petty personal interests is the most
sublime action. Anyone not participating in YADNYA came to be known
as sinner.

Since the universal harmony envisaged in the YADNYAs is linked with
social welfare, activities of social unity and social harmony also became
accepted as YADNYAs. One of these is sharing food with others. From
this point of view also a person who cooks for himSELF without sharing
with others came to be considered a thief. Hence we find that many
spiritual cults insist on sharing food. This is called ANNA DAANA. For
universal welfare, inner feelings and social commitments are also important
and hence NAMASMARAN, charity, study, yoga procedures etc. also
came to be recognized as YADNYAs if and when performed in the interest
of social welfare and not for petty gains, as will be discussed in HEALTH
IN GEETA CHAPTER 4.

It is to be appreciated YADNYA is a remedy for the disease of
DICHOTOMY between spiritual and day to day routine material life.
-----------------------------------------------------------------

8] What about the YADNYAs carried out where sacrifices are made ?

This is an important question. YADNYA did involve the techniques by
which man could relate with various powers responsible for natural
phenomena. But later these techniques seem to have fallen in the hands of
those who were SELFish individuals. This lead to perversions and SELFish
pursuits in the process of YADNYAs. In fact such procedures are not
YADNYA to which Geeta refers.

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9] Is it to be believed that PRAJAPATI performed a sacrifice and that is
how the universe was formed ?

I do not think that their was an individual and performed a sacrifice [ as
depicted in movies or television serials ] and created universe. I do not
expect the readers to believe in that as well. But we can concive
PRAJAAPATI as timeless entity. PRAJAPATI represents the source of
universe a different expression for the universal soul and YADNYA as the
processes involved in the `formation' of universe.

The characters in many MYTHOLOGICAL and VEDIC texts are
symbolic. The first hand knowledge and the concepts were destroyed. They
are almost not available in their original unadulterated form. The texts
which are available seem to be written subequently either without sufficient
insight in the original SHAASTRAs or describe many phenomena in
cryptic manner posing dificulty in interpreting them accurately and
cogently. However the human or demonic characters appearing in them and
many absurdities found in them seem to clearly represent various natural
phenomena.

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10] Is it not unrealistic or far fetched to consider that the primitive
ancestors had highly evolved concepts about the development of the
universe ? PRAJAPATI could as well be a primitive expression for the
leader of the tribe or simply some entity in charge of reproductive power.

To consider that the ancestors were primitive is preposterous. One should
consider the feats of VEDIC and MYTHOLOGICAL times. These feats
defy the most advanced scientific imagination even today. Thus the
elaborate ayurvedic remedies, astronomical and astrological calculations,
concepts such as KUNDALINI, elaborate grammar of Sanskrit language,
temple architectures and even the intricacies in the cuisine are some
examples that disprove the notion that the ancestors were primitive. It is
true that they had a different methodology and hence do not fit in the

presently prevalent mode of thinking and terminology. So some believe in
them as miracles while others discard them as impossible and fake claims.

But we have to realize that it is not correct to think that the progress can be
made only by one and that too present way of thinking and methods of
study. That is illogical delusion and blind intellectual arrogance.

Readers can take resort to a careful and unbiased study and reveal the truth
for themselves as to whether SMRUTIs / DHARMASHASTRA / GEETA
can provide remedy for the disease of DICHOTOMY between spiritual and
material life.

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HEALTH IN FOURTH CHAPTER OF GEETA

CONTENTS

1] What is the meaning of the title ?
2] Is this chapter related to the third chapter ?
3] Why was this dilemma present in Arjuna’s mind even when he knew his
duty as a warrior ?
4] Is this discussion useful today ?
5] Is the DILEMMA present in today’s society as was then ?
6] Can this question be further defined ?
7] What is it that makes this question complicated ?
8] What exactly constitutes the merits and demerits ?
9] What is value crisis ?
10] Is there any other example that would make this issue clearer ?
11] Is the social picture so bleak ?
12] Did Lord Krishna really refer to these phenomena which are so modern
?
13] How does Lord Krishna provide remedy for this disease in this
chapter ?
14] [ Like any open minded individual Arjuna questions ] how is it possible
for a person to teach this to sun who is so old

15] Does not this explanation nurture fatalistic attitude and superstition ?
16] In what way can above explanation guide us in choosing a right
action ?
17] Can we simplify the nature of actions ?
18 ] Why is it said that one who sees action in inaction and inaction in
action is most intelligent and accomplished YOGI ?
19] Can we take some more examples to know how this YOGA can guide
us in our day to day activities ?
20] What about religious dictates ? Are they not useful ?
21] What about actions such as distribution of food, shelter, clothes and
such other acts of charity ? Are they not advisable ?

CHAPTER FOUR
1] What is the meaning of the title of this chapter ?

The fourth chapter is entitled DNYAANA KARMA SANYAASA YOGA.

The meaning is :
SANYAASA [ forsaking ], KAMRA [ actions aimed at petty gains after ]
DNYAANA [ realisation of SELF ].

2] Is this chapter related to third chapter ?

Yes. In the third chapter Lord Krishna asks Arjuna to perform actions in
the light of SELF realisation and thus overcome the disease of
DICHOTOMY of spiritual and material [ day to day ] life. But Lord
realises that it is NOT easy to do this. This requires tremendous insight into
the domain of spiritual experience and its appropriate expression in day to
day life. He recognises the fact that for this, additional explanation is
required. So He proceeds to explain some intricacies about how to choose
one's actions !

3] Why was this dilemma present in Arjuna’s mind even when he knew his
duty as a warrior ?

It is good to answer this question because that would clarify the
explanations given by Lord Krishna in this chapter.

Arjuna was a learned individual. He had certain ideas about what is good
and what is bad. He knew that as a warrior it was his duty to fight wars and
destroy the evil elements in society. But in this situation he thought that
medicine was worst than disease. He felt that the war was far too brutal and
instead of providing solution would create misery for thousands. So his
upbringing, learning and constitution together were posed against his
personal judgement.

In this situation he found himself at loss to decide what was good and what
was bad. This is because the merits seemed to involve only personal gains
in terms of kingdom and respect in case of victory. Further it meant
adherence to regulatory principles in the SHAASTRAs [ Even though
mechanically ] . But demerits involved tribulations of thousands of
individuals and death or rather killing of thousands. Further this involved
killing of thousands of near and dear ones who were his teachers and
relatives.

4] Is this discussion useful today ?

This is EXTREMELY useful for everybody irrespective of religious,
ideological, regional, racial and such other superficial identities. Because
by understanding Geeta everyone can choose appropriate actions to one’s
ultimate satisfaction.

5] Is the DILEMMA present in today’s society as was then ?

In today's context the dilemma has attained EVEN MORE alarming
dimension and seriousness. THE DILEMMA of MAKING CHOICES has
become a MAJOR DISEASE !
-

6] Can this question be further defined ?

Yes. For this we take an example of trees and animals. As far as the trees
such as mango tree are concerned, the natural growth continues and
culminates in bearing fruits. Several years later the tree dies. As far as
animals are concerned, they live in tune with their instincts, grow
biologically, reproduce, become old and subsequently die. In these cases
there are no alternatives. This means the tree or the animal is not conscious
about any other option for what is going on. So there is no question of
choosing one amongst many alternatives.

But in case of man there are alternatives about which he is conscious and
hence faces the problem of choosing !

7] What is it that makes this question complicated ?

In several circumstances there is no problem at all. Because there is vast
difference between the merit and demerit or in simple words, loss and gain.
Thus a question viz. “ whether to put one’s hand in fire or electric switch or
keep away from it ?” does not require a great skill of decision making.

But the problem or dilemma of choosing action becomes difficult and
intriguing in many situations because the actions have merits and demerits
with very thin difference. It becomes difficult to choose in such situations.
For example when the financial gains start weighing little more as
compared to psychological gains in a particular issue then some may tend
to choose the first and some may tend choose the second option. But both
may be in dilemma because of the thought of guilt consciousness and
thought of financial losses respectively !

8] What exactly constitutes the merits and demerits ?

The merits and demerits are constituted by many factors. Thus usually the
results of the actions which involve, profit or loss, pleasure or pain,
acceptance or rejection by society, reward or punishment, concurrence or
otherwise with one’s conscience, lawfulness or unlawfulness, personal like

or dislike, social benefit or social loss, gratification of instincts or
suppression of instincts, satisfaction of urges or suppression urges,
physical health or physical disease etc. Such many dualities and their
permutations and combinations constitute merits and demerits. So some
actions may involve gains in some ways and losses in some ways. So the
merits and demerits look quite comparable and hence the decision making
becomes difficult.

9] What is value crisis ?

In simple words, value crisis means indecision between good and bad
actions. Usually this relates to actions which are classified into sin and
good deed, meritorious deed or virtuous deed. Value crisis differs from
other dilemmas because here decision making involves value judgement
with respect to good and bad. This is not the case in many dilemmas of
trivial nature. For example choosing between two brands of perfume, soap,
pickle, hair dye etc. . However these issues also may be of concern for
some and consultants in these fields also may be in demand !

However, where lives or deaths, losses or gains, health or disease, thinking,
, beliefs, emotions, perspectives, planning, actions etc. of large number of
people are affected by our actions, the value judgement is required. Our
actions can be in the form of policy making, planning, administration,
implementation etc.. But to be accurate they require value judgement. So
these cases where decision making is difficult and where value judgement
is involved generally cause value crisis.

One example can make this clear. By virtue of the power of the media,
certain advertising campaigns can create a make believe world. This can
make ordinary things appear great and vice versa. This can have major
impact on the thinking, beliefs and behaviour of millions. Thus
advertisement of a car can make one feel that the car is a symbol of
greatness. This impact can in turn mislead the people to believe that a man
in such car is great even if he has a consciousness of a lizard ! Not only
this, it can make the people believe that those without such a car are
insignificant lowly creatures. This can cause a sense of despair and

frustration in those who do not have it and or set afire a rabid desire for
having it. This can lead to crimes ! On the other hand such advertisements
can cause enormous pride and bloated ego in those who have it this can
turn into maniacal behaviour !

Another example can also be taken. Advertisements can create an illusion
that a particular fabric is a symbol of royalty ! So a woman or a man in that
fabric is considered supreme even if she or he has a consciousness of
cockroach ! and vice versa with similar results as stated in the above
example.

[ As a case in point, it may be clear from these examples, that those who
make these kinds of advertisements are themselves in value crisis and in
turn lead to perpetual value crisis in the society ].

10] Are there any other examples that would make this issue clearer ?

Yes. This is with respect to values which are taught to be meritorious but
which seem to suffer terrible set back.
Let us take an example of honesty. Honesty is respected on paper and in
talk.
But in practice if we find that dishonesty in every form rules and crushes
the honesty then this can create an agonising crisis about the validity of
what is preached, taught, written and talked about honesty. This is a value
crisis and makes decision making very difficult many times leading to
wrong actions as explained below.

In many departments where bribing goes on as a routine honest members of
the department lose money as well as their position. Because they are
identified as obstruction / obstacle to bribery. So they are frequently
transferred, demoted, neglected, or demoralised and humiliated in other
ways. Obviously they have to suffer monetary loss as well as insult. This
leads to despair and frustration. Their children are deprived of opportunities
on all fronts ! The spouses are deprived of comforts ! This further adds to
the despair ! This is one of the common causes of matrimonial bitterness
and estrangement, divorces, alcoholism, mental breakdowns, suicides etc..

It is clear that in such a state they are in no position to contribute to the
welfare of universe or society. Due to unavoidable taxation individuals are
further broken into pieces.

The second option is to accept illegal money with due precaution about
protection through a well knit chain. Monetary gain gives glitter and
glamour. This gives easy access to `higher' society in expensive clubs and
restaurants. Through this comes capacity to accomplish successful power
bargain with power brokers and acquire additional benefits. Money gives
excellent opportunities of education in the best of schools, buying the best
of learning aids, joining expensive careers such as medicine, engineering
by paying donations, costly hobbies / professions such as travelling,
fashion designing, dancing, music, skills such as judo, karate,
mountaineering, horse riding, swimming, shooting not affordable for even
higher middle class and games such as golf, tennis, cricket etc. which
require excess of expenditure.
In addition, one can easily perform so called religious spiritual activities
such as inviting rich and famous `godmen', celebrating festivals and
distributing laddoos to poor people in very highly publicised way and get
additional name, fame and riches and blessings of the poor ! This leads to
growth of the clout and further addition of illegal money can go on. They
can pay all the taxes without any stress or strain because of the black buffer
money and thus lead a happy life.
Honesty suffers and dishonesty conquers ! This leads to value crisis as to
lead a happy life in dishonesty or suffer in honesty !

11] Is the social picture so bleak ?

It is not a question of qualifying or quantifying the social picture. It is a
matter of identifying the disease DILEMMA, understanding what is
VALUE CRISIS, and learn the solution from Geeta.

12] Did Lord Krishna really refer to these phenomena which are so modern
?

These are not modern phenomena. Their present forms are modern. Their
dimensions are staggering and far more dangerous, because of the lack of
guiding SHAASTRAs i.e. rules and regulations for the individual and
social behaviour for the universal welfare.

13] How does Lord Krishna provide remedy for this disease in this
chapter ?

Lord Krishna clarifies that the YOGA i.e. solution presented here is as old
as the disease. He explains that He being cosmic consciousness personified,
it is He from whom this knowledge has descended to Sun, Manu,
Ikshwaku, and had become extinct in the course of time.

14] [ Like any open minded individual Arjuna questions ] How is it
possible for a person to teach this to sun who is so ancient ?

Lord Krishna explains that He and Arjuna had gone through many lives,
but Arjuna had not known about it and hence He was telling the truth.
Further He explains that cosmic consciousness routinely descends to
protect the good and destroy the evil from time to time whenever there is
decay of the sublime principles which sustain the universe and the life in
perfect harmony viz. DHARMA.

15] Does not this explanation nurture fatalistic attitude and superstition ?

No. One can understand it by simple argument. Thus if life continues then
phenomena in life are also bound to continue. Therefore one of the most
important phenomena is that of the descent of the cosmic consciousness to
heal the universe. It is a phenomenon similar to that where as a general
principle, hungry animals are never left alone without food.

If we take this statement in a ridiculously simplistic sense and start waiting
for some one to come and rescue us from our misery then it becomes
fatalistic and superstitious. What Lord just wants to convey is that He

should not be looked upon as a feeble human body but cosmic
consciousness personified and has come to give the solution as He has
given in the past. This He has reiterated by saying that those who
understand this phenomena in true sense rise above petty needs and petty
emotions, become fearless and actually merge with the cosmic
consciousness. Because they have complementary eternal relationship with
the cosmic consciousness referred to as God.

To explain this further Lord says, petty desires and petty actions give
appropriate PETTY fruits. This goes on according to the PRAKRUTI [ The
laws of nature causing the universal processes which can be compared to
powerhouse ] and GUNAs [ The basic three characteristics which are like
wiring and associated voltage, electrical appliances etc. ], KARMA [ The
actual process of supply of electricity ] and VARNAs, [ Which are like the
characteristic different functions or effects ], one leading to the next
starting from subtle to crude plane of existence and amidst the cosmic
consciousness. Cosmic consciousness however does not actually create or
operate this whole complex of actions.

[ This is the meaning of 13 th verse in this chapter. There is no other
meaning. Those who understand the meaning of the words SAAKSHI and
BHOKTAA associated with PURUSHA i.e. cosmic consciousness i.e. Lord
Krishna, would easily understand that this statement is in tune with
SAANKHYA philosophy and does neither justify VARNASRHAMA nor
claim to have produced it. It must be understand the PURUSHA is only
SAAKSHI i.e. witness and BHOKTA i.e. experiencer and NOT doer. This
is amply clear in 27 th and 28 th verses in third chapter, 14 th and 15 th
verses in fifth chapter, substantiated in 20 th, 21 st and 31 st verses of
thirteenth chapter and 19 th verse in fourteenth chapter. This explanation is
specifically given for the dispelling the MYTH that Geeta justifies
CHATURVARNYA i.e VARNA / CASTE system. This MYTH has been
instrumental in creating bitterness, strife and riots amongst different
sections of Indian society. Further, this MYTH has become instrumental in
creating an illusion that Geeta preaches inequality. This has lead to
negligence towards Geeta in recent times. Geeta will remain unaffected by
this but this will certainly prove detrimental to the welfare i.e. true health of
mankind. ]

The Lord simply wants to indicate that petty activities go on according to
natural inclinations and bear appropriate fruits according to laws of nature.
These things never even touch the cosmic consciousness and one who
understands this truth really becomes one with the cosmic consciousness
and performs his actions from that supreme plane of self realisation and
selflessness. Hence he also is not bound or involved in the pettiness
associated with those actions.

16] In what way can above explanation of YOGA guide us in choosing a
right action ?

The advice is that we should learn from the past generations who worked in
for the welfare, true freedom and true health of the universe. It is difficult
to understand the fundamental nature of action and inaction. It is essential
to understand that there are three types of actions. Good actions, bad
actions and inaction. Good action is action for the SELF realisation. Bad
action is antisocial action i.e. one which opposes the process of SELF
realisation. Inaction is absence of action - apparent action.

17] Can we simplify the nature of actions ?

Yes. Good action means a policy, a plan, a work THAT WOULD
ENHANCE THE PROCESS OF REALISATION OF UNIVERSAL
UNITY. A good action in educational field would be teach Geeta right
from pre-school levels, to graduate, post graduate and post doctorate levels
in all disciplines of knowledge, i.e. arts, science, commerce, management,
professional colleges such medical colleges, engineering colleges etc.

Bad action in educational field would be to remove Geeta, Dnyaneshwari
and such books from syllabi, include unwanted details of so called
contemporary literature which can create value crisis, spreading the MYTH
that Geeta preaches inequality etc.

Inaction is watching insensitively what is going on in an inert manner. Such
person’s indifference actually supports the bad action !

18 ] Why is it said that one who sees action in inaction and inaction in
action is most intelligent and accomplished YOGI ?

This is because the most intelligent and accomplished one i.e. a YOGI
allows the nature or PRAKRUTI to take its own course without interfering
with it by any petty desire. It is like a fragrance emanating from flower
where the flower is not in any action ! So, there is apparent inaction. But
actually all body processes and mental processes are going on in the best
interest of the universe ! So like magic fragrance their impact can go
millions of miles. Like a wonderful fragrance they do not affect others’
bodies, but instead, leave a freeing and pleasing influence on the innate
core of the hearts of the people. So a YOGI meditating in Himalaya may
appear to be in inaction. But this YOGI’s apparent inaction is full of action
that contributes to the welfare of universe enormously. This is how we see
action in a YOGI’s inaction.

On the contrary if a YOGI is seen in action then it has to be appreciated
that actually the YOGI himself having merged with universal
consciousness only experiences. He simply witnesses. What ever appears to
be done by Him is the function of PRAKRUTI and GUNAs. Hence the
YOGI sees total inaction in whatever is going on through his body and
mind. So he never claims to have done any action ! Like the YOGI if we
see this, then it is seeing inaction in YOGI’s action.

19] Can we take some more examples to know how this YOGA can guide
us in our day to day activities ?

Yes. This YOGA is SELF realisation which entails the realisation of
universal unity. This brings the concrete experience of global unity. This
brings love for all, selflessness and bravery. This state is devoid of petty
considerations, contentment, clean heartedness, petty pains and pleasures.
There are several ways of achieving this stage e.g. control of breathing,

control of senses, charity, penance etc. But the best is study of Geeta and
get the knowledge and experience of this state. But the simplest and hence
possible for everyone in the present era is NAMASMARAN i. e.
remembering the universal SELF or universal consciousness by any of His
name.

So the first and most accurate action today is to do NAMASMARAN and if
possible study Geeta.

It must be appreciated that in absence of this state groups of people are
divided into petty identities. This leads to narrow perspective, selfish
planning coercive implementation of selfish plans. This leads to unleashing
of counter violence in various forms or selfish and criminal activities that
result as a reaction.

Hence the second most appropriate action today is to make efforts in the
direction of GLOBALISING THIS STATE AND ITS PRACTICAL
EFFECTIVENESS [ As is attempted in my book NAMASMARAN
[ English, Marathi and Hindi ] and booklets on holistic health and these
booklets on HEALTH in Geeta. ].

The third most urgent action would be to illustrate to everyone the concrete
BEHAVIOURAL TRANSFORMATION that results in SELFLESS
PERSPECTIVE, SELFLESS PLANNING, SELFLESS
IMPLEMENTATION of policies and plans and REDUCTION in
COUNTER VIOLENCE and REACTIVE SELFISH and CRIMINAL
ACTIVITIES.

Fourth immediate action is to give every possible service [ physically,
financially or any and every possible way ], to those who are performing
above three actions,

Fifth action when and if necessary is to face the opposition, with wisdom,
tenacity and valour.

All those responsible for defective planning and implementation and all
those involved in counter violence and reactive crimes shall be elevated to

the state of YOGA if we all try to involve ourselves in above five actions.
This YOGA state is also called a state of DNYANA.

This is the knowledge one can get from accomplished master if one
approaches him with total surrender of ego.

20] What about religious dictates ? Are they not useful ?

From the foregoing it may be clear that all religious sects are part of the
universe and hence intrinsically united, though the unity is concealed. We
should never ever pass our judgements in isolation. But it may be
appropriate here to say that dictates from any religion in general can be
scrutinised by tallying them with :
a] the five actions described above and
b] the goal of SELF realisation / realisation of immortal unity amongst the
denizens of world and all beings in the universe.

In general ideas of condemning or flattering a sect, a religion, a country, a
race, a region, a language, or even a man in particular have to be
preferentially replaced by the five actions described above.
-------------------------------------------------------------------------------------------
-------
21] What about actions such as distribution of food, shelter, clothes and
such other acts of charity ? Are they not advisable ?

Here also it is better to tally these actions with the five actions described
above and then make up one’s mind. After such comparison one would
find that the five actions described above have global implication and
potential to heal the mankind and also other beings more completely, but
may not be immediately gratifying or satisfying one’s urge to do charity as
the results are not evident immediately. Whereas activities referred to in
this question cannot eradicate the root cause and hence cannot contribute
substantially to real welfare of mankind, but give results and sense of
fulfilment of one’s urge to help others, immediately.

Thus it seems clear that till such time as there are needy people [ including
oneself ! ], it may not be wise to suppress one’s urge to do charity [ Or help
oneself ! ] in above forms. But it is essential complement such charities
[ Or self help ], by five actions described above with maximum emphasis.
This would help us get rid of the disease DILEMMA [ and VALUE
CRISIS ].

11] How to reconcile action in the service of or as a part of YADNYA with
the state of a SELF realized individual ?

One who works in the state of SELF realization is not bound by the work.
Because he is one with the SELF i.e. the PURUSHA i.e. the experiencer
who is a non doer. In other words one can also say that since he has merged
with the PURUSHA actions performed by him are due to PRAKRUTI and
hence not `his'. Thus work goes on due to PRAKRUTI through him and
due to this understanding that the work is not his there is nothing expected
from it. Such should be the way of performing one's duties which the great
Janak had performed and became one with the universal SELF.

This is total selfless work and if leaders perform it the followers are likely
to follow and the Lord was doing his duty in the same light and as a leader
who leads from front and by setting example. Because of inaction, petty
action or perverted action of the leader can destroy the followers.
-----------------------------------------------------------------
12] What is the use of leader doing his duty ?

The leader works with the same intensity and involvement [ though he is
selfless ] so that people doing their respective jobs for the universal / social
welfare are not distracted and in fact encourages them to work with
enthusiasm. This is very essential for the health of the `body' of universe
and `body' of society.
Leader is a healer of disease of DICHOTOMY !
-------------------------------------------------------------------
13] How does it relate to Arjuna's situation ?

Merger with the experiencer [ PURUSHA ] would prompt Arjuna to fight
war with the realization that PRAKRUTI and GUNAs cause the action of
war and NOT him. He thus would fight without pride or guilt, unlike the
ignorant ones who are either proud or guilty.
-------------------------------------------------------------------
14] Is there any additional social relevance to this understanding ?

Yes. Those who are ignorant and in power, can become proud, arrogant,
irresponsible, exploitative and treacherous and attempt all sorts of atrocities
on the weak.
Those who are ignorant and weak would feel guilty due to persistent
failures in everything they do and accept worst possible assaults, crimes,
oppression and slavery for ever.

These are COMPLICATIONS of the disease of DICHOTOMY. These can
be prevented if we do our duties with soirit of YADNYA.
------------------------------------------------------------------
15] What is the answer Arjuna's question as to whether the state of
realization is superior or the action ?

Lord Krishna has given clear cut indication that action performed in the
service of YADNYA i.e. while being in SELF realized state is supreme. If
this is difficult then consciously one dedicates all one's action in the feet of
the Lord and consciously keeps away from its painful or pleasant fruits.

Lord HimSELF assures that those who follow this shall be liberated.

Various saints have advised that first remember the Lord i.e. the Universal
being i.e. do NAMASMARAN and then do the duty as perceived since
VARNAASHRAMA system and guidelines for one's duty have become
extinct.
------------------------------------------------------------------
16] What about those who don't follow this ?

Lord says those who don't follow this are ignorant, thoughtless and
mindless. It is like a son who has forgotten the father.

It is like a part of a the universal body that has stopped receiving energy
from the universal soul. The loser is the son ! The loser is the part !
-----------------------------------------------------------------
17] But is it not obvious that people having not followed the principles in
Geeta at all have done very well ?

Since we have developed abnormal and petty way of evaluation we
consider them great. We consider them superior. This is our mistake. We
should not consider the socially useless, irresponsible and antisocial
elements superior. If they are given no importance and / or socially
boycotted then their present appearance of being `fortunate' will vanish.
The `aura' of greatness will be lost.

Since we are oblivious to the teachings of Geeta we commit this blunder of
respecting those who make money for their petty interests. If we evaluate
them from the point of view of their contribution to the universal welfare
then they would be found to actually far from being fortunate. They will be
found to be SICK, DISEASED. They need TREATMENT in the light of
Geeta ! They do not deserve social acclaim which is being inadvertantly
showered on them by us !

This can be explained in another way. Like concepts of beauty concepts of
superiority are not an absolute. So concepts of fortune also are not absolute.
In fact incomplete or inadequate concepts of health also are not absolute.
Geeta teaches us a uniersally acceptable absolute concept which can be
applied to beauty, superiority, fortune and health. If we use this concept
viz. evaluation on the basis of contribution to the universal welfare i.e.
thoughts and actions towards realization of SELF, then above question
would never arise.
-----------------------------------------------------------------
18] Do not we find individuals who have not read or heard about Geeta,
still doing very well, even when evaluated in the light of Geeta ?

This could very well be so especially when one considers the influences of
the past life.
-----------------------------------------------------------------
19] Does Lord advocate rigid controls in diet and behavior for HEALTH ?

Lord Krishna does not advocate anything abnormal. He asks only to follow
one's VARNAASHRAMA DHARMA i.e. in today's context constitutional
aptitudinal field in the best interest of the universe. This becomes possible
with NAMASMARAN i.e. remembering Him before every action and
every decision.

Further the Lord says that the behavior is as per the PRAKRUTI and hence
adamant or obstinate efforts to rigorously control one's actions are illogical
and unrealistic. Even knowledgeable people [ can ] conduct themselves
[ only ] as per their constitution which is governed ultimately by the
PRAKRUTI !
----------------------------------------------------------------
20] Does this mean that controls are bad ?

This means that by virtue of the sensory gratification there is bound to be
pain and pleasure. But one should not be affected by them as far as one's
decision to perform SWADHARMA i.e. duty in the best interest of the
universe is concerned. When this is done with the help of guidelines
available in different branches of SHAASTRAs or in today's context after
remembering the Lord, there is a natural and hence wise control on one's
entire life and arbitrary and irrelevant control is unnecessary and
sometimes counter productive.

Without any direction and control in the light of SHAASTRAs or
NAMASMARAN, on ambitions and desires, one's behavior is motivated
by petty personal pursuits and involves somebody else's imitation, mindless
competition with some one else in other field. This is horrible and as good
as death ! Such behaviour should never be respected even if makes some
one financially rich, or physically sound.

Hence for excellent natural control one should do one's SWADHARMA in
the best interest of the universe, even if it looks lowly and bad ! We should
learn to consider it superior and worhty of respect and rverence ! In true
sense SWADHARMA is true HEALTH. Our goal should be to attain it and
we should teach this to our children as well. Even physical death while
practicing SWADHARMA the highest form of health, is sublime.

----------------------------------------------------------------
21] If this is so easy to understand, how do people fall pray to lusts and
temptations and commit crimes ?

The answer the Lord gives is that there is influence of RAJA GUNA
causing KAAMA [ unending desires ] which literally dictates the behavior
of the individual from within by covering the knowledge of SELF inside !
It governs senses, mind and even intellect of an individual ! But if one
understands that senses are superior to matter, mind is superior to senses
and soul [ AATMAA ] is superior to mind and then remains one with the
soul i.e. the knower then it is possible to bring the KAAMA i.e. desires in
control.
------------------------------------------------------------------
22] Is it easy to control the desires ?

No. It is not. It is not easy to remain consistently convinced that soul is
superior to mind and senses. It is not easy even to understand these
concepts. This is exactly why a simple procedure of NAMASMARAN is
advocated so that one remembers true SELF and no additional and painful
efforts are necessary to arbitrarily control the petty KAAMA ! If
consciously practiced in the light of present discussion SWADHARMA
and hence TOTAL HEALTH [ inluding preventin od DICHOTOMY
between spiritual and material life ] can be achieved.

CHAPTER FIVE
CONTENTS :
2] Is this chapter related to the fourth chapter ?
3] Once again the question comes : Is SANYAASA superior or YOGA ?
4] Is there any additional specific reason for this advice ?
5] Can we get deeper insight in the light of this meaning SANYAASA ?
6] What can be done to dispel the fear that such SANYAASA can lead to
frustration or emptiness in personal life ?
7] What is the use of accepting all this in view of the fact evil seems to
succeed and goodness crushed in every sphere of life ?
8] What are the characteristics of such a SANYAASI ?

=====================================================
========
HEALTH IN FIFTH CHAPTER OF GEETA


The meaning of the title viz. SANYAASA YOGA is the way of quitting all
those activities which are aimed at petty gains.

2] Is this chapter related to the fourth chapter ?

Yes. In the fourth chapter there is elaborate description on selection of
accurate activities. This was to overcome the disease DILEMMA and
VALUE CRISIS.

3] Once again the question comes : Is SANYAASA superior or YOGA ?

This is because the word SANYAASA is commonly used to indicate
renunciation from routine activities such as farming, manufacturing,
cooking and so on, which are inseparable from the life.
However YOGA does not involve renunciation from these activities.

These phenomena SANYAASA and YOGA are determined by various
factors including chain of subtle processes which continue through lives.
These decide the nature of constitution, the surroundings as well as the
character of the work [ SWADHARMA ]of the individual.
Thus these being apparent differences one can not be said to be superior to
the other.
Lord reckons the fact that the social contribution of a YOGI i.e. who does
his duty in the light of self realization is great but also reckons the fact
SANYAASAIs who live in a state of SELF realization also give the best to
the world.

However Lord Krishna being cosmic consciousness personified, points at
the subtle differences and indicates that the KARMA YOGA should be
preferred. He implies that socially useful professional work must be done
regularly and punctually.

This is because SANYAASA can involve within it arbitrary [ paranormal ]
abstinence, impulsive suppression etc. which may manifest in some other
abnormality. More over it may constitute undesirable repulsion towards life
[ due to inertia i.e. TAMA ] which breeds parasitism. Further, external
outfits can attract followers and this can corrupt the thinking of an
individual. Lastly SELF realization is an inner process and not external.

This is a very important point. In today’s society where there is chaos and
value crisis, renunciation can become the order of the day. Amidst
violence, injustice, nepotism and crimes of different nature, renunciation
would manifest in the form of falling prey to narcotics, mood elevators,
suicides, alcohol, crimes etc.

To avoid this : KARMA YOGA can be practiced easily as follows.

a] Do NAMASMARAN and if possible study Geeta.

b] Make efforts in the direction of GLOBALISING state of SELF
realization and its PRACTICAL EFFECTIVENESS [ As is attempted in
my books enlisted and especially in NAMASMARAN and
SAHASRANETRA
and other booklets on HEALTH in Geeta. ].

c] To illustrate everyone the concrete BEHAVIOURAL
TRANSFORMATION that results in SELFLESS GLOBAL
PERSPECTIVE, SELFLESS PLANNING, SELFLESS
IMPLEMENTATION of policies and plans and REDUCTION in
COUNTER VIOLENCE and REDUCTION IN REACTIVE SELFISH /
CRIMINAL ACTIVITIES.

d] Participate in the joy of those who are performing above three actions,

e] Face the opposition if any, with wisdom, tenacity and valor.

4] Is there any additional specific reason for this advice ?

Yes. Basically the enlightenment within is important and is possible
through these apparently different ways of life. In fact, excepting those who
are ignorant every knowledgeable person realizes this. Thus by following
one path one gets the enlightenment common to both paths.

However there is a chance as stated above that SANYAASA in routine
sense associated with renunciation may involve idiosyncrasies, frustration,
depression, melancholy and in that case it would give pain and misery.

However YOGA being active in the best interest of society, ultimately
leads to total enlightenment permanently. Such man though active like all
other persons is totally devoid of pettiness. This is because the YOGI is
pure and victorious by virtue of having a perspective and activities of
universal welfare. Being one with the innate aspirations everything in
universe he is never shackled by the ignorance associated with day to day
activities. Further he knows that ALL the activities going on in his body are
a result of constitution [ PRAKRUTI ] and qualities [ GUNAs ] and hence
is quite innocent about them. Every activity has a dimension of universal
emancipation. He attains true peace and NOT the sedation, daze or
dizziness commonly and wrongly considered as peace.

Where as others even if they are in apparent renunciation remain in the grip
of petty desires. They are in slavery of their tubular and myopic vision i.e.
restricted, short sight about their goal in life.

This is a specific reason why KATMA YOGA is advocated.

5] Can we get deeper insight in the light of this meaning SANYAASA ?

Yes. Here we learn that knowledge of the experiencer ‘I’ and the
PRAKRUTI and GUNAs gives us the concept that the activity and its
results do not belong to ‘I’. This knowledge is SANYAASA. It is this
freedom from the false notion that ‘I am doing this’ and ‘I am doing that’.
This stage of going beyond the realm of ego is SANYAASA.

One who does not understand this has lot of petty expectations from the
work, where as lack of such personal expectations from the activities is
SANYAASA.

One should tally this meaning of SANYAASA in today’s context. If a
responsible person in power has personal expectations from activity such as
preparing a policy then the activity is spoiled. Personal expectations in
terms a money, privileges, power etc. in relation to that issue spoils the
activity and its outcome.

Thus a prime minister, a judge, a doctor, a lawyer, a trader and any
professional or employee for that matter, if understand and practice this
meaning of SANYAASA then they would learn to overcome vested
interests in their activities and become SANYAASI !

They would also appreciate that SANYAASA is not merely using some
stylish clothes or performing some magic tricks. It is not strict, arbitrary
and sometimes fanatic control on the body activities. Further they would
grow in self confidence stop running after fake godmen in search of so
called mental peace, in hope of increasing power or in expectation of fame
and popularity.

Now it may be clear why the title of this chapter is SANYAASA YOGA.

6] What can be done to dispel the fear that such SANYAASA can lead to
frustration or emptiness in personal life ?

Such fear is because of the feeling that by simply observing bodily
activities and remaining detached from them we may get converted into
automatons. Further it also gives a feeling that personal and family life can
be adversely affected by this because of inadequate attention in day to day
affairs. But Lord Krishna is NOT ONLY the cosmic consciousness but also
COSMIC LOVE personified, teaches us to fill every activity of ours with
the light SANYAASA. BECAUSE SANYAASA IS NOT A DRY
STATE OF NEUROTIC WATCHFULNESS. IT IS A STATE OF
OCEANIC EXUBERANCE OF LOVE and hence all small activities
performed in the light of SANYAASA attain the dimension of YADNYA.

In fact in absence of such knowledge the activities remain mean and petty
and therefore devoid of the ENCHANTING LOVE ! The activity of even a
prime minister in absence of this knowledge of SANYYASA attains
pettiness and meanness !

7] What is the use of accepting all this in view of the fact evil seems to
succeed and goodness crushed in every sphere of life ?

Actually one must realize that though we routinely seem to accept what is
profitable and reject what can incur loss. This gives a false sense that we
are our own masters. Moreover it also gives a feeling of being good or bad
according to our own limited understanding. So we start thinking that we
are good and the world is bad. Sometimes if there is also a feeling that we
are bad and the world is good. Sometimes there is a feeling that we are bad
but it is because the world bad. Under these notions we start developing
opinions.
This leads to above question as to what is the use of accepting
SANYAASA if ‘good’ is crushed and ‘bad’ succeeds and is worshipped ?

Actually we cannot choose our parents, our genes, our constitution, our
brothers, our sisters, our birth place, our motherland etc. by what we call as
our free will ! If we understand this then it become clear that even the
ability to decide what is profitable and what is not is not chosen by us, by
what we call as our free will. All these things are determined by the
complex chains of processes going beyond life and death. They go ahead
under the influence of PRAKRUTI . Whether we consider ourselves as
good or bad, successful or failures the credit or discredit is not ours. It is
NOT of the universal soul also [ i.e. God ] who experiences and does not
‘do’ anything.

Further even the thought that we would accept this meaning of
SANYAASA and then achieve good results is baseless and ignorant
arrogance. So one need not remain under that illusion. Instead we must
realize that if we are SANYAASIs of the future entrusted with the
historical task

[ SWADHARMA ] of accomplishing universal welfare WE WOULD
overcome such illusions by knowledge and being pure hearted, endowed
with the fortune and opportunity to understand this meaning of
SANYAASA, experience freedom from ignorance and bondage and
catalyze this process all over the world. Some may call this spiritual
renaissance, some may call it TOTAL RENAISSANCE while others may
call it TOTAL or UNIVERSAL HEALTH.

8] What are the characteristics of such a SANYAASI ?

Such a man attains unshakable peace in true sense. He experiences true
and same BOND of UNIVERSAL LOVE between him and a
knowledgeable individual, a cow, an elephant, a dog and a person
considered lowly by others. This is the ultimate perfection and this itself is
BRAHMA. He is not excited or depressed by gain of desired or despised
respectively. He therefore is said to know BRAHMA and live in
BRAHMA. He is ecstatic from within and not seeker of external pleasures.
He overcomes the stresses and strains produced by desires and anguish
before physical death ! This is a state of experiencing immortal bond of
UNIVERSAL LOVE. He lives for ever in this all encompassing LIGHT
and BLISS.

9] Is it true that during meditation this state is achieved ?

Meditation practiced for petty gains or so called mental peace is illusive.
The state of mind experienced during such meditations, [ even if it is
associated with personal happiness or satisfaction or peace ], has nothing to
do with YOGA or SANYAASA. To distinguish such neurotic states
externally resembling that of SANYAASI, Lord Krishna has specified that
the state of a SANYAASI is full of INFINITE LOVE and CONCERN for
the emancipation of the entire universe.

10] Does this mean that physical characteristics described in relation to
meditative posture have nothing to do with state of a SANYAASI ?

The characteristics described are important. For example, his breathing is
steady, his all mental energies focused on the area between two eyebrows.
These are important, only if he has no desire [ as he has achieved the
highest ] , no fear [ because he is beyond death and pain and hence has
nothing to fear ] and no anger [ because he lives immortal love and hates
nothing ].
In absence of this meditation would amount only to a ‘kick’ !

Therefore Lord Krishna has specified again and again that He is truly
liberated if he knows and merges with universal consciousness, if knows
and merges with the experiencer and enjoyer of all all activities carried out
for global welfare and if he knows and merges with THE LORD who is
BELOVED BY ALL and who LOVES ALL.

Truly this state full of love and concern for everyone is the state of TRUE
HEALTH. This is state of SANYAASA. This is a state from where spring
thoughts and actions of universal welfare. This is a state which is
characteristically beyond DILEMMA AND VALUE CRISIS !

HEALTH
IN
SIXTH CHAPTER OF GEETA

CONTENTS :
2] Is this chapter related to the fifth chapter ?
3] Can this be achieved by a common man ?

4] Is it true that without blessings from a Guru or God it is not possible to
achieve this state ?
5] Is it wrong to believe that God will incarnate and rectify the global
situation ?
6] What does that mean ?
7] Can we really emancipate ourselves and help others as well ?
8] Why solitude is required ?
9] Why is it advised that we should sit in one position ?
10] Is there any reason for sitting motionlessly with erect back, neck and
head and focus the sight on tip of the nose ?
11] Why only respiration and eyes are manipulated ?
12] In addition to the techniques described above are there any other ways
to consolidate the state of SANYAASA and YOGA ?
13] Why is this state called true HEALTH ?
14] What are the other signs of the SANYAASA which is the culmination
of taming of mind, renouncing petty desires etc. ?
15] Is not all this very difficult ?
16] How can millions of people living in slums, pavements, tents in all
sorts of troubles and worst possible scarcity or affected by violence every
now and then, follow all this ?
17] Does a person who fails to achieve this state of HEALTH,
SANYAASA or YOGA land himself into a position where he loses
spiritual as well as material gains and dies as a ridiculed, degraded fool ?
18] Can this issue of rebirth be clarified ?

CHAPTER FIVE

The title is AATMASANYYAMANYAASA YOGA. AATMA means self.
SANYYAM means regulation. NYAASA means arrangement, laying
down, or invoking deities in different parts of body. In some editions the
title is only AATMASNYYAM YOGA.

Later we will explore the meaning of this word in greater depth.

2] Is this chapter related to the fifth chapter ?

Yes. In the fifth chapter the essence of SANYAASA was described and
shown to be useful in day to day life. Its social implication was also
discussed. Further it was shown that those of us who are entrusted by the
nature to carry out the task of accomplishing TOTAL RENAISSANCE
would essentially understand the meaning of the word SANYAASA.
Further it was also pointed out that the SANYAASA is full of LOVE and
not at all dry or indifferent as it is made out to be.

In this chapter Lord goes ahead to continue his aphorism stating that the
enlightened one who performs his duty without expecting any petty gains is
a true SANYAASI. Such SANYAASI carries out his duties without being
anxious even about gains for the universe because of the knowledge and
confidence. Such true SANYAASI is also a true YOGI. The Lord affirms
that the individual who simply renounces his daily duties, useful for
individual as well as social well being [ i.e. holistic health ], is not a YOGI
and not a SANYAASI.

Just as the Lord has explained that without socially useful professional
activities one cannot become a SANYAASI, similarly here He explains that
anyone who has not renounced the petty desires CANNOT become a YOGI
by simply performing the duty ! Hence SANYAASA and YOGA are in
essence one and the same. If one has renounced routine life then he has to
do socially useful work and one who does socially useful work must
renounce the anxiety about the petty gains and even social benefits.
A man who is free from the bondage of sense pleasures as well as
intellectual paradigms and hence all sorts of expectations from life, and is
active in socially useful professional duty and is blissful in heart is a real
YOGI and real SANYAASI.

3] Can this be achieved by a common man ?

Who is a common man ? Who is ordinary ? Such perceptions are only
illusory. What is common now can become uncommon next moment. What
is perceived as ordinary can become extraordinary next moment. An
‘ordinary’ person contesting for president’s post and waiting for the result

remains ordinary or becomes extraordinary in one moment that takes for
the declaration of the result ! But apart from this if one considers more
fundamental aspects then it would be clear that no one is actually common
or ordinary. Only thing is either he himself or the others think so. Actually
it is illusory to consider oneself or any other person common, ordinary or
lowly. As has been reiterated again and again the essence of every being is
supreme.

If we remind ourselves of our true nature then we would achieve the state
of a YOGI and SANYAASI sooner or later.

4] Is it true that without blessings from a Guru or God it is not possible to
achieve this state ?

What is blessing ? What is Guru ? What is God ?
Desire to read Geeta or try to understand Geeta is the greatest blessing and
bounty, because it gives us opportunity to merge with the cosmic
consciousness. The fact that we have Geeta with us means that we are
already and maximally blessed by God i.e. the cosmic consciousness i.e.
our innate and truest SELF ! Geeta is blessing of the Guru of the universe !
Further our Guru should not incorrectly perceived as a person, separate
from cosmic consciousness ! He should be essentially correctly perceived
as cosmic consciousness only. So His blessings would also be essentially
the same as the teachings of Geeta.

So Geeta is the greatest blessing, richest bounty, effective remedy,
strongest tonic for all of us. It is the greatest opportunity to make the most
of life that we have. The opportunity to read, listen understand and practice
contents of Geeta is the highest privilege. Very existence of Geeta with us
is all the reason to dance in celebration and march the way triumphantly to
universal welfare !

5] Is it wrong to believe that God will incarnate and rectify the global
situation ?

No. It is not wrong. But it is only incorrect to misinterpret the statement
and it is only erroneous not to identify God.

6] What does that mean ?

It means that mistake lies in the contentions that
a] God is entirely different and separate from us.
b] We should passively wait for His arrival and do nothing else.
c] Identify God with strange [ and hence fraudulent ] forms, and beg for
mercy and blessings.
We must note that :
a] God is NOT separate from us He is within us.
b] We should know, experience and realize Him as our true SELF and not
passively wait for his arrival.
c] Once we realize Him which is the fountain of absolute strength we stop
be begging from door to door of mercy and blessings for our welfare.

7] Can we really emancipate ourselves and help others as well ?

Yes. We certainly can and we have to emancipate ourselves. We should
never let ourselves sink in depression. We ourselves [ our true SELF ] is
our friend and we ourselves [ our lower nature ] is our own enemy.

If we listen to illusory things and keep on doing so due compulsion of our
lower nature then we land up remaining in ignorance and bondage.
If we listen to knowledge of SELF as is evident in Geeta and go on
reminding ourselves about it then we ascend to the state YOGI and
SANYAASI.

One’s mind if tamed becomes friendly and allows or even facilitates the
process of knowledge and blissfullness.
If our mind is left uncontrolled it becomes cruel and pushes us down the
hill into the shackles of ignorance and misery.
If our mind has a taste of magnanimity it can help us soar in the infinite sky
of our true SELF i.e. universal SELF i.e. cosmic consciousness.

If our mind has taste of only meanness then it can paralyze us to remain
confined in the murky ditches of petty selfishness.

8] Why solitude is required ?

Solitude is required because our mind gets affected by the minds of other.
Our mind is delicate and amenable to influences. Influences of people in
general are conducive to illusions. One tends to remain trapped in these
illusions if they reinforced again and again. Therefore it is advised that one
should remain in solitude for at least some time of the day.

9] Why is it advised that we should sit in one position ?

This is because disturbs mind disturbs the breathing. This disturbed
breathing is actually sign of autonomic nervous excitement. This leads to
hormonal changes in body. This leads to metabolic changes in body. This is
many times associated with tremors, involuntary movements, tics, spasms,
fibrillations, fasciculations and some times unnecessary movements like
walking, swinging legs, biting nails etc.

To counteract the untoward influence of mental disturbance on our various
systems of the body the seers of the past evolved a very effective method of
regulating breathing and sitting in one position at least for some time every
day. Further they incorporated this daily rituals such as SANDHYAA. This
procedure if consciously performed helps us to get rid of the disturbing
influence of our own mind and gradually helps us to tame it and make it
friendly. It then gradually helps us realize the SELF.

10] Is there any reason for sitting motionlessly with erect back, neck and
head and focus the sight on tip of the nose ?

Yes. It should be appreciated that mind reflects itself in the eyes also.
Therefore if mind is disturbed the eyes are either wide open, moving and
reflect the feeling also. The pleasant and painful experiences and their

memories affect the eyes. Therefore the seers have specifically developed
techniques called as DRISHTIs. These involve the focusing of eyes on
either tip of the nose or the center between the eyebrows. This procedure is
associated with a concrete experience in the region between eyebrows. This
helps us in overcoming the dragging and distressing influence of memories
of sensual pleasures and pains.

Further, disturbing stimuli cause mental experience of discomposure. This
is associated with discomposure of visual experience. The discomposure of
visual experience is associated with a feeling as if visual experience is
spread out or pulled apart from within. Hence the seers suggested a
focusing of eyesight in the center of the eyebrows or tip of the nose. This is
associated with as said above an experience of mental composure.

11] Why only respiration and eyes are manipulated ?

The techniques involve modulation or regulation of those systems which
are LINK between conscious and unconscious control systems. Thus
respiration and eye movements can be controlled consciously as well as
unconsciously. Hence breathing modulation called PRANAYAMA and
focusing of eyes called DRISHTI is also practiced.

It is impossible to modulate your own ears, nose, cardiovascular system
etc. at least in the initial stages of training.

12] In addition to the techniques described above are there any other ways
to consolidate the state of SANYAASA and YOGA ?

Yes. The food that we consume gets converted to various ingredients of the
body including enzymes, hormones and neurotransmitters. These have
quite a bit of influence on our thinking, feelings and our behavior. Hence
Geeta advocates to avoid excessive eating and excessive fasting. It
advocates moderate and appropriate eating.

Further it is also advised that excessive sleeping or skipping sleep
altogether should be avoided. This is also because there must be balance
between rest and activity. If there is imbalance then that can cause either
excessive sluggishness, indolence, or indigestion, metabolic disturbances
and also lack of concentration, mental irritability etc..

A man with appropriate diet, behavior, activity and rest can more easily
achieve and consolidate the happy state of true SANYAASA and YOGA.
This is a state which is beyond INCORRECT PERCEPTION OF THE
WORLD, beyond PETTY DESIRES, beyond DILEMMA and beyond
VALUE CRISIS and full of ecstasy within. In this state that even the most
precious or pleasurable things cannot attract and even the most disturbing
events cannot shake. Really this the true HEALTH.

13] Why is this state called true HEALTH ?

The incorrect perception of world is called BHAVAROG. ROG is disease.
This disease is the disease of veiling of consciousness. Hence the state
when we get correct perception our SELF and world it is aptly called true
HEALTH.
Just as good clothes do not signify health, similarly merely good
appearance of body does not signify health. Going further it can be
appreciated that merely physical health is not health in absence of mental
well being. Going still further it can be realized that even so called mental
health also does not signify health in absence of realization of true SELF or
absolute consciousness.
We take another analogy to explain this.
Just as apparent health of merely one part of the body does not signify
health of the entire body, similarly apparent health of one race, one nation
or even one continent cannot signify health of the mankind. Therefore, in
above described state of SANYAASA there is love for the universe,
concern for the welfare of universe, it is called true HEALTH or
HOLISTIC HEALTH.

14] What are the other signs of the SANYAASA which is the culmination
of taming of mind, renouncing petty desires etc. ?

This man is devoid of any ill feeling about anybody. He is in a state of
ecstasy. He is in a happy state of communion of his essence with that of the
others. He is equally concerned and involved in the welfare of every one as
he knows that there can not be true welfare of few leaving the others in
abyss of ignorance and misery. He sees absolute consciousness in
everything and as in himself. Hence he is in essence IN absolute cosmic
consciousness. Since He has transcended the barriers of ego, identities,
minds and even bodies he essentially in LOVE with everything as himself !

15] Is not all this very difficult ?

It is difficult. But by regular practice it becomes possible. One whose mind
is shrouded by intellectual confusion, intellectual misunderstandings,
intellectual arrogance, erroneous convictions, delirium of power, pride of
possessions, idiosyncrasies, plethora of petty desires, obsessive
uncontrolled passions would definitely find it very difficult.

This real state of HEALTH is however not impossible.
Introspection, efforts to keep one’s mind open, readiness to learn from
experience, preparedness to think about others, recognizing that true health
or welfare is not possible for any person in isolation, reading of the books
such as Geeta, Dnyaneshwari, Dasabodh which teach us about true SELF
catalyze the process of acquiring true HEALTH !
Whether this is possible or not, one can chant or simply remember the
name of God. The process and its usefulness in day to day life and in social
welfare is described in details in my books NAMASMARAN and
SAHASRANETRA [ A book on VISHNU SAHASRANAMA ].
In addition to above, physical cleanliness, appropriate eating, appropriate
socially useful work, adequate rest and sleep, controlled breathing, solitude
for some time, keeping silence for some time etc. facilitate the process of
being truly HEALTHY !

16] How can millions of people living in slums, pavements, tents in all
sorts of troubles and worst possible scarcity or affected by violence every
now and then, follow all this ?

This question is very important. It is also true that this question could also
be asked for those who are mentally retarded, who have cancer, A.I.D.S. or
other devastating diseases and handicaps. It could also be asked about
psychiatric patients and those in excruciating pains.

What we have to appreciate is that these have to be helped by us.
If one part of our body is not well, our whole body defense has to come in
action to regain health. We can not ask that part to heal on its own.
Similarly all those who are included in above question have to be perceived
as part and parcel of us. They should not be left to themselves to heal on
their own. We have to carry on the activities for true HEALTH exactly for
their true HEALTH also.

17] Does a person who fails to achieve this state of HEALTH,
SANYAASA or YOGA land himself into a position where he loses
spiritual as well as material gains and dies as a ridiculed, degraded fool ?

No. YOGA is a process of merger of the being /organism with the true
SELF for which I coin a word SUPERLIFE to mean cosmic consciousness
or Sanskrit word PARAMBHAAVA. At the time of physical death the
degree of merger of the essence continues in the next life and hence the
man who has done even a small bit on this path, is never thrown into abyss
of bondage, pain and ignorance. He is born in situation with appropriate
qualities and continues efforts to ultimately succeed in merging with the
cosmic consciousness.

18] Can this issue of rebirth be clarified ?

Rebirth is always an issue that triggers controversy. So let us consider the
arguments against it one by one.

ARGUMENTS AGAINST REBIRTH :

A] We can not show the past life or future life.

It is true that we can not show the past or future lives.
But we can just deduce some things logically and help ourselves in this
matter. This has bearing on the concept of immortality and hence has to be
thought over patiently and with open mind.

Let us take an example of an electric bulb.
What difference we find between a bulb when is on and when it is off ?
Is there any difference with reference to the physical and chemical
characteristics ?
There is no difference excepting that the light which is a function of
electricity has vanished.
When the bulb is off it is the electricity that has left the bulb.
When the bulb is off it is the electricity that has dissociated from the bulb.

What happens to electricity ?
Does it get destroyed ?
What happens to electricity if the bulb is broken ?
Does it get destroyed ?

Now let us compare a person, before and after his death.
What do we find ?
Is there any difference in the physical and chemical elements ?
There is no difference at all.
The chemical and physical reactions stop after death. These physical and
chemical reactions are a function of ‘electricity’ which we call life.
What is it that has left the body ?
This ‘electricity’ which we call life has left the body.
What is it that has dissociated from body ?
This ‘electricity’ which we call life has dissociated from the body.
What happens to this ‘electricity’ i.e. life which has left the body ?
What happens to this ‘electricity’ i.e. life which has dissociated from the
body ?
Does this ‘electricity’ i.e. life get destroyed after the death and decay of the
body ?

This ‘electricity’ i.e. life continues to enlighten a new ‘bulb’ i.e. a new
body.

B] Students of biology and medicine are taught :

a] Life is associated with various processes such as growth, locomotion,
reproduction, etc.
b] Life has to be explained on the basis of physics and chemistry.
c] There is no vital force involved in life.
d] Like any machine using fuel physical and chemical processes go on till
the switch of the machine is ‘on’ and once it switched ‘off’ the machines
‘dies’ for ever. There is nothing thereafter.

There are some questions :
a] Is there anything and if so what is it that determines the characteristics of
healthy or unhealthy sequences of body processes in a specific individual ?
Is it merely accidental that some individuals are healthy and some or not ?
The question is not of simply answering the mechanism of the processes,
but it is that of finding out deeper causes of why a particular sequence e.g.
a particular disease or mishap is present in a person A and not in B.
b] Is there anything to decide the specific sequence of events in a specific
patient when efforts to resuscitate are going on ?
c] Is there anything if at all Which never gets involved with billions of
sperms and ova which do not continue to live, get fertilized and culminate
into organisms and which gets involved in others to culminate into
organisms who may turn out to be wild animals, brave warriors, beautiful
princesses or great poets ?
d] Is there anything which leaves large part of the universe as non living,
thus seeming to be not associated with it at all and associated with rest to
make it appear living with varying degrees of consciousness ?
e] What are the physical dimensions of experience of a person e.g.
feelings, thoughts and consciousness ? [ not the biophysical substrates ]
f] What are the chemical characteristics of the experience of a person e.g.
feelings, thoughts and consciousness ? [ not the biochemical substrates ]
g] Who dreams, thinks, and feels with the help of sense organs and neural
mechanisms ?

Here these are addressed in the light of SAANKHYA DARSHANA which
explains appearance of universe and human being by the same paradigm.
Thus for universe :
There is soul [ PURUSHA ] who experiences.
There is life [ PRAKRUTI ] who performs.
The body of universe is alive and not nonliving.
In universal body all the processes and phenomena categorized as living
and nonliving go on.
When the body of the universe ‘dies’ i.e. life is separated from it the
universe may disappear but universal life ‘performing power’
[ PRAKRUTI ] and the universal soul the ‘experiencer’ [ PURUSHA ]
continues.
These are eternal. They without beginning and without end.
Similarly for man :
There is soul [ PURUSHA ] who experiences.
There is life [ PRAKRUTI ] who performs.
The body of man is alive and not nonliving.
In our body all the processes and phenomena categorized as living and
nonliving go on.
When our body ‘dies’ i.e. life is separated from it, the body may disappear
but our life ‘performing power’ [ PRAKRUTI ] and the our soul the
‘experiencer’ [ PURUSHA ] continues.
These are eternal. They are without beginning and without end. These are
called subtler bodies associated with consciousness. We do not know their
physical and chemical characteristics and any further details.
But Geeta deals with healing of life beyond the contingents of birth and
death. Thus it preaches that process of true HEALTH continues and gets
accomplished in the course of time. This is why some are great poets, some
are warriors and some are beautiful princesses.

Again is this not fatalistic ?

No. This is only knowing penultimate and ultimate causes. It has nothing to
do with fatalism.
But even if it were to be so, it can not be an argument against the doctrine
rebirth. But actually it is knowing the nature of chains of events life.

It is true that some people use it to justify the misery of some and in fact
add to it. They have misused this doctrine to justify their own callousness.
They misused the doctrine to justify their inertia which ultimately lead to
stagnation in every sphere of life. This is done by narrow minded petty
individuals. They have brought shame to the doctrine of rebirth. In fact it is
for this reason that knowledge in itself is sacred and purify people. But
knowledge when misunderstood by undeserving and narrow people can
severely harm the society. Hence knowledge should be spread with
simultaneous and sufficient emphasis on purifying hearts by various
procedures described for true HEALTH ! The process of being good and
broad must be coupled with acquisition of knowledge.

Lord Krishna teaches us not to accept our fate passively. He empowers us
to rise above the shackles of bondage of ignorance and slavery of illusion
which extends lives together. Lord Krishna teaches to win freedom for this
life, this universe and generations. So the HEALING we get from Geeta is
far more complete than what one can ever imagine.

C] Some people question about memory of past life.
But this is absurd. Because existence of past life cannot be disproved by
virtue of lack of memory of it.
For this we can consider our life in our mother’s womb.
We may not and actually do not remember anything from our fetal life.
Does that mean that we were never fetuses ?

D] Some say that we can not show past or future lives.
But can we really show our mind ? Can we show our thoughts ?
? Can we show even what we were exactly even some time back with all
the details ? With all the elements in body undergoing change we cannot
show our own elements of even recent past. Nothing can be shown yet we
believe in these things. Going further if we see, we cannot show ourselves [
not our body ] !
We are because we believe we are !
Why do we believe that we are even when we cannot see or show ourselves
?
It is simple. We are only conscious that we are. Nothing else.

Using the same analogy immortality of life is true because one is conscious
about its immortality. That is all.

E] Lastly it must be clarified once again that these matters are not to be
believed in. They are to be experienced.

If we are really not aware of the fact that we ARE, if we really do not
experience that we ARE then there is no sense in simply believing that we
ARE !
Similarly if we really do not feel that we are immortal then there is no
sense in simply believing that we are immortal ! If we really do not feel
that there are penultimate and ultimate reasons for what is going on, in and
around us, then there is no sense in simply believing in that !

19] Can we say that experience of immortality is true HEALTH ?

Experience of immortal universal unity that fills us with unshakable
triumphant love is true HEALTH, TRUE SNAYAASA and true YOGA.
This associated socially beneficial professional activities is true HEALTH,
TRUE SNAYAASA and true YOGA.

20] Are there any examples of people with true HEALTH ?

Absolute consciousness is in true HEALTH. We are all on its way. We all
marching in that direction from station to station !

CHAPTER SEVEN

CONTENTS :
2] Is it possible to know everything in universe ?
3] In what way is this knowledge useful for health ?
4] Is this knowledge easy and accessible for all ?
5] What exactly Krishna says about our existence ?
6] Is it not unrealistic to imagine we, with our frail bodies and minds are so
GREAT ?
7] Is it the experience of the seers that this is the nature of true SELF ?

8] How does the Lord further explain the functioning of the universe ?
9] When Lord Krishna asserts that ‘He’ is the uniting link, what does it
actually mean ?
10] What about those who pray God as some one distinctly imagined ?
11] Is it not true that Lord Krishna was also a human being ? How does He
say that He is present every where ?
12] What would happen if one does not know Geeta ?
13] What is the fate of those who pray Lord ?

The title of this chapter is DNYAANA VIDNYAANA YOGA or simply
VIDNYAANA YOGA.
This means knowledge of laws governing the universe and the reality
underlying this apparent universe. Or in other words knowledge of the
PURUSHA and PRAKRUTI. Or to put even more simply, knowledge of
the two aspects of the universe viz. the activity and its regulation and the
experience and experiencer and their relationship with us.
It can also be looked upon as description of what is constant but veiled by
the inconstant and changing panorama of universe.

2] Is it possible to know everything in universe ?

No. Obviously it is not possible. When we consider knowledge as seeing
the facts in all the details, remembering them, recalling them,
understanding them with respect to the details of the mechanisms, such
knowledge of universe is not possible.

Books such as Geeta do not even attempt to describe any amount of details
which are dealt with great authority in other variety of books such
GRAY’S ANATOMY.

Geeta does not deal with knowledge acquired by elaborate experiments,
reading, observations etc.. Geeta does not deal with phenomena handled by
sensory experiences and intellect. This knowledge is VIDNYAANA.

Geeta essentially though not exclusively deals with knowledge of different
kind. It deals with the experience of being one with the source of the
universal processes. It does not deal with simply understanding them but it
is its total emphasis is on transcending them. It does not deal with the
description of the processes or the explanations of the mechanisms
underlying those processes. It deals with the experience of actually BEING
at the substratum or root of the universal processes. To explain it further, it
deals with not merely mental experience of some phenomena such as
music, painting etc. It deals with the experience of actually being unified
with the fountain from where all the universe is projected like a reflection.
It is like being sun that encompasses and causes the sun rays in the form of
all universal phenomena.

What we understand by knowledge is like reading history and knowing a
lot about it. The knowledge in Geeta and its experience is like being history
itself of tomorrow. The knowledge in Geeta is not a documentation of an
epoch, but it is an epoch making phenomeon itself .

3] In what way is this knowledge useful for health ?

Geeta gives us knowledge of our true SELF which gives us health in true
sense. The value of this knowledge with respect to true health can be
appreciated by following examples.

Usually we accept that disease or ill health is an inadequate or abnormal
functioning of our body. It is true that if a particular part of our body is not
functioning then we consider that we are in ill health. Or if we have lost a
particular part of body then we consider that we are in ill health.

Dysfunction or loss of one or more parts of the body is really ill health. No
doubt about that. But it is possible to use prosthesis and regain the lost
function to a great extent. Because it similar to dysfunction or loss an
electric bulb. We can replace it.

Geeta teaches us to recognize the innate source of energy which renders the
dysfunction into a relatively insignificant one. Geeta teaches us to
recognize that we have electricity in our ‘houses’ and it is therefore not
correct to get bogged down loss of a bulb. We can replace it.

In addition to this there are some conditions when all the parts of the body
are functioning quite well. Besides, there is no loss of any part of the body.
But the problem is that our awareness about our body is incomplete or
perverted. Thus in patients of hysteria, there can be an altered or perverted
awareness of the body parts. This can cause feeling that parts of body such
as the limbs are paralysed when in fact they have no abnormality at all !
This can cause real functional deficit to the extent that the individual
cannot stand.

This is a glaring example of what can happen if the concept of the body is
incomplete or deficient. This highlights the importance of the right
knowledge and proper concept of body. A doctor who understands this
condition can immediately provide remedy.

Similarly if knowledge or concept of our being or SELF is deficient then
we live in a state akin to ‘hysteria’. We remain in dysfunction both
psychologically and physically. Geeta is such a doctor who can cure us by
giving us proper concept of our existence.

Another example can also highlight this.

Take an example of a rich person who lives in abysmal poverty, because he
does not know that his father has left a treasure for him.
What will cure his poverty ?
Simply the knowledge of the fact that there is such a treasure !
His father’s friend knows the secret and divulges it to him.
Immediately the person’s life would be transformed from poverty to
richness.

But most of the times initially the person finds it difficult to believe !
Because he is conditioned to believe that he is poor !

But if an when convinced he explores the treasure and starts living with
grace and dignity.

We are also similar to the rich man in above example. So we remain in
petty life devoid of strength, joy and satisfaction.
Geeta divulges the secret that we have a treasure of strength, joy and
satisfaction within us.
But we find it difficult to believe.
Because we are conditioned to believe that we are petty, trivial,
insignificant, weak, helpless and miserable !
But if and when convinced about what Geeta says, we can go ahead to
explore the treasure, get it and can start living with power, joy and
magnanimity !
This is true health. Mere absence of physical discomfort is not true health.

We live with identities such as poor vendor, helpless housemaids, patients
in agonies, dependent senior citizens and so on. We live as beggars, bonded
labours, exploited artisans and so on. Why ?

Because we have lost or forgotten the source of strength within. We have
forgotten our majestic nature. We have no knowledge of universal and
vibrant vitality that is ever present within us.

Geeta gives us the experience of this vibrant reality.
It gives us the realisation of our true SELF, the universal immortal unity.

If and when we explore it and experience it we start losing the petty
identities and start living with vision of global unity, perspective of global
welfare, intellectual efforts for global welfare in terms of socially beneficial
policies, plans and programmes in our respective fields. Thus learning of
Geeta is essential for individual and social health.
This is true health.

4] Is this knowledge easy and accessible to all ?

This knowledge is like Everest. It is accessible to all. It does not ban
anybody from coming to it. But very few reach there.

Knowledge in Geeta is exactly like Everest. It is accessible to all. It has
made itself available to all. But of the thousands who make efforts very few
get a glimpse of it or sight of it and out of those few fortunate ones, hardly
any body reaches it, understands or experiences it.

5] What exactly Krishna says about our existence ?

He says that true SELF, the knower, the experiencer has eight fold planes
of existence, or eight aspects of existence.
Earth, water, fire, wind and space, mind, intelligence and ego.
This can be explained as follows.
Earth is anything that gives firmness or hardness or stability.
Water is anything that gives the liquid characteristic.
Fire is actually anything gives heat, light, shock, penetration etc.
Wind is anything that gives movement.
Space is actually space and time continuum that pervades everything in and
out.
Mind is the universal mind. If we consider the attributes of mind as we
understand them same apply to the universal mind.
Intelligence is universal intelligence. The instrument by which the
universal knower knows.
Ego is universal ego by which the knower knows that He is.

This is referred to as APARA PRAKRUTI .
It is further said that beyond this as core and controller of all these there is
an entity which is called PARA PRAKRUTI. This PARA PRAKRUTI can
be taken as the ‘life’ of all that is in APARA PRAKRUTI.

One can appreciate that this is a general characterisation of the universe as
well as individuals. This concept and its variants are originally from
SAANKHYA DARSHANA. Their details can be found in the texts of
PADARTHA VIDNYAANA and DOSHA DHAATU MALA
VIDNYAANA of Ayurveda.

From practical point of view we can conclude that our existence is not
restricted to our bodies. The subtler aspects go beyond and beyond. They
go beyond in space as well as beyond in time and also beyond space and
time.

6] Is it not unrealistic to imagine that we, with our frail bodies and minds
are so GREAT ?

This, when and if merely imagined is surely unrealistic. Hence Geeta does
not advise us to imagine that way. It advises us to actually experience it in
the course of doing our socially useful professional duties without brooding
on petty gains or losses and through constantly reminding ourselves of this
phenomenon by studying Geeta regularly or chanting the name of God.
This is a matter of experience not of imagination or belief.

7] Is it the experience of the seers that this is the nature of true SELF ?

Yes. It is their experience through which the DARSHANAs with minor
variations but essentially the same content have come into existence. All of
them discriminate between knowledge of SELF resulting into magnanimity
and ignorance of SELF leading to petty identity.

8] How does the Lord further explain the functioning of the universe ?

He reiterates the fact that the two PRAKRUTIs viz. APARA and PARA
give rise to everything living and nonliving. This is in the background of
and under the inspiration of the superliving substratum i.e. true SELF.

The PRAKRUTIs can be comprehended by an analogy.

Thus imagine that there are metallic toys having an entertaining play.
These are universe.

The changes in the magnetic field which directly influence the play of the
metallic toys is APARA PRAKRUTI.
The magnetic field under control of which they are playing is PARA
PRAKRUTI.
The space in which the whole panorama of interactions goes on is like
SELF i.e. Lord. He is a non doer, but most essential, fundamentally
essential and in this sense, supreme doer.

9] When Lord Krishna asserts that ‘He’ is the uniting link, what does it
actually mean ?

As explained in the previous question, space inside us, outside us and
inside others, is a continuum. Space in and out of every particle is also in
continuity. If we take this analogy then we appreciate that the innate core
of our beings is actually in continuity. It is a wonderful and interesting fact
that this core can be experienced by us when our consciousness goes
beyond the petty self.

Such experience is itself the experience of the REALITY called God, truth,
AATMAA etc.
The changing world that influences the senses and mind is extremely
captivating and we suffer in its slavery. This is because, we do not see the
fact that our knowledge which we consider as absolute is actually a
function of the anatomical and physiological characteristics of the sensory
receptors and their characteristic receptivity. Thus our concept of the world
and the ‘concept’ of the animals with different receptors is quite different.
In other words our world is different from that of other beings and even
other human beings is quite different. Thus there are as many worlds in the
world as there are variety of different receptors in different individuals !
This is not the only thing ! The receptors change with time and age. Hence
our world changes from time to time and situation ! In fact all our body
cells and atoms and molecules therein change from second to second. We
are in constant flux with the surroundings through the CO2 exhaled and O2
inhaled. We are in constant exchange with nature through the food and
water we consume and the excreta such as sweat, urine and faeces. So our
notion that we i.e. our body and mind is also not a constant thing. What we

consider as ourselves is in actuality in constant flux and exchange and
continuity with the mass, energy, space and time in the universe. Our SELF
is continuous with the SELF of the universe, rather same as that of the
universe.

The symptoms of the ignorance of this fact are narrowness, selfishness,
bigotry, arrogance, meekness, corruption, lying, fear, fanatic or
inconsiderate attitude, hatred and so on. People live as if dragged by the
horses of passions.

Those who contemplate on the Lord Krishna and worship Him intensely
i.e. actually focus on their own innate core, the ultimate substratum beyond
apparent universe, i.e. true SELF, live life as if riding on the horses of
passions. The symptoms of the freedom and health which they experience
are : Broadness, selflessness, humility, boldness, honesty, fearlessness,
considerate attitude, love and so on.

This is true HEALTH. One can appreciate that our concept of health in
absence of this perspective remains grossly inadequate and incomplete.
When governments plan their policies to accomplish such petty health the
society suffers. If we engage in pursuit of such a petty health we tend to
become narrow, self centred and basically unsatisfied.

10] What about those who pray God as some one distinctly imagined ?

God is worshipped by most individuals as some entity which is concerned
with the overall administration of our lives. Hence they pray God when in
difficulty or in need of money or sometimes out of curiosity.

But some have clear cut idea that God is the true SELF and pray it without
any expectation. They do not ask for anything because they know that the
merging with God is in itself a greatest possible gain. They realise that ‘I’,
true SELF, God is present in everything and everywhere as an essence. But
this experience is indeed difficult.

In general, majority of the people pray gods in the form of their
imaginations and for petty gains. According to laws governing the mental
powers they get the desired petty gains also. But all this is also a part of
God. It exists within and under control of the God that pervades everything.
These people mentally immature, remain happy in the mortal pettiness.
They are satisfied by trivial and limited gains thereof. Those who are
mentally grown up and have become profound transcend the mediocrity
and pettiness of every kind and pray and pine to reach the realm of infinity
the SELF.

11] Is it not true that Lord Krishna was also a human being ? How does He
say that He is present every where ?
Lord Krishna has clarified that when he refers himself as I it is not the body
or mind. It is the true SLEF. Throughout this text also Lord Krishna does
not refer to Krishna the historical figure who is no more. It refers to the
cosmic immortal reality.

The LORD declares that He is not the light so commonly perceived by
bodily eyes because LORD is covered by YOGAMAYA and hence people
cannot recognise Him.

12] What would happen if one does not know Geeta ?
The knowledge in Geeta may come other sources. But if such knowledge is
absent then it leads to spending one’s life in the slavery of the illusory
perceptions of oneself and universe.

13] What is the fate of those who pray Lord ?

Those who take shelter in Him and take efforts with the aim of getting
MUKTI i.e. freedom from bodily afflictions or limitations such as JARA
i.e. old age and MARANA i.e. death, verily know the BRAHMA, KARMA
and ADHYATMA. They comprehend ADHIBHUTA, ADHIDAIVA,
ADHIYADNYA and at the time death they know Him. Or we may say that
they through their consciousness unravel and experience the unity with the
Lord ? They are called YUKTACHETASA [ He, whose consciousness is
merged with the universal one ].

The meaning of all these terms is explained in eighth chapter of Geeta.

CHAPTER EIGHT
CONTENTS :
2] Which are these questions ?
3] What is the meaning of these words ?
4] What is DEHABUDDHI ?
5] How do we acquire health through this knowledge ?
6] How does it happen ?
7] But how can this appeal or console us when it does not give any
consideration to physical health of an individual ?
8] In what way Geeta enables us to tackle death ?
9] What can be done to get rid of this bondage when we are shrouded by
day to day problems ?
10] How to ascertain that what we are doing is the best ?
11] Is this explained in other way ?
12] Is there any reference rebirth in this context ?
13] Is there any relevance to this from objective point of view ? In other
words does our consciousness have anything to do rest of the world ?
14] What is the use of these details for us ?

=====================================================
The title of this chapter is BRAHMAAKASHARA NIRDESHA YOGA or
AKSHARA BRAHMA YOGA.
Brahma is the ultimate reality which is beyond change. It is beyond
formation and destruction. It is beyond degeneration. It is a ‘life that
enlivens’ everything. Within it and on its backdrop life and death and all
changes result.
The meaning of AKSHARA is one which does change over time. One
which does not get regress or decrease over time. Hence the title
BRAHMAAKASHARA NIRDESHA YOGA or AKSHARA BRAHMA
YOGA.
Arjuna asks some interesting questions in these respects.

2] Which are these questions ?
Arjunas asks Lord |Krsihna about the meaning of BRAHMA,
ADHYATMA, KARMA, ADHIBUTA, ADHIDAIVA, ADHIYADNA,

3] What is the meaning of these words ?
Brahma, as said earlier is the subtlest entity that is beyond space and time.
ADHYATMA is our state of being in tune with BRAHMA. KARMA is the
infinite number of eternal and incessant activities going on in the universe.
ADHIBHUTA is everything conceivable that appears, changes and
vanishes including our bodies. ADHIDAIVA is the knower in the body.
The details of this can be found in KENOPANISHADA. In short when we
say ‘I know’, it is to be appreciated it is different from the receptors,
nerves, neural centres associated with knowledge. It is therefore called
sensor of the sensors. Detector of the detectors. ADHIYADNYA is the
process of enlightenment through which DEHABUDDHI vanishes. Lord
says He Himself is this ADHIHYADNYA.

4] What is DEHABUDDHI ?

Whatever we see, hear, taste, smell and whatever we feel and think is a
function of specific characteristics of receptors. Thus we see only those
things which reflect light rays within a range of 400 to 700 nanometers.
Whatever we hear is due to the stimulation by sound frequencies within the
range of 20 to 20000 hertz. Similarly our taste and smell sensations depend
on characteristics of our taste receptor cells in taste buds on tongue and
olfactory neuroepithelium i.e. nerve cell receptors in our nose. General
sensatons such as pain, touch, temperature, pressure, movements,
vibrations, acceleration etc. are felt in accordance receptors in skin and
vestibular apparatus situated in the bony labyrinth of the skull. Our feelings
and thoughts depend on our past experiences and training. The experiences
and training work through the chemicals neurotransmitters in our brain and
their interactions with neurons in the brain with characteristic and a variety
of junctions between neurons called synapses.

Without going into the complicated molecular events related to the process
of experiences, training, learning etc. it can be surmised that our concept of
the universe and ourselves is referred to as DEHABUUDDHI.

Further it has to be appreciated that most of us tend to insist that what ever
is perceived or conceived by us is final reality. Such notion which remains
within the confines of one’s concepts, indifferent and oblivious of the
further possibilities is implicit in usage of the term DEHABUDDHI.

5] How do we acquire health through this knowledge ?

This is an important question. It is necessary to appreciate that
DEHABUDDHI makes us weak and disabled and acts as a cause of
physical ailment, accident or disease ! Hence liberation from
DEHABUDDHI leads to positive health.

6] How does it happen ?

Right from birth we are conditioned by the illusion that our fragmentary
perceptions and conceptions are the final and complete reality. Such
conditioning makes us alienated from our true SELF. This makes us
centered around our petty desires, petty feelings and petty ambitions. This
keeps us tubular in vision and adamant by nature. Due to the chasms
between our own inner source of energy it makes us feeble, weak and
disabled as compared to our actual capacity. Our performances remain far
below standard due to negligence towards untapped potential. It keeps us
separated from the nectar of love that binds us with rest of the world and
keeps us dry and cynical. These are all responsible for derangement in our
feelings, thinking and actions in private and public life.

Hence transcending this can help us become stronger, free and joyous i.e.
healthier. It is like getting metamorphosed from the state of cocoon to
butterfly.

Or it is like getting connected with the inner source of energy. Surely this is
associated with strength, freedom and joy. It gives us ability of broader
vision, profound thoughts, generous feelings. It gives us vigour and
enthusiasm for accurate actions in personal and social life. This in turn
gives us greater and greater sense of fulfilment.


7] But how can this appeal or console us when it does not give any
consideration to physical health of an individual ?

Physical health is of great concern to every one of us. There is no doubt
about that. Treatment of physical ailments is essential.

But acquiring physical health becomes difficult and inadequate in absence
of the insight which we get in Geeta.

Thus if we are to merely treat our bodies then it amounts to being
vegetative. Even plants respond to external stimuli such as light, water etc..
The animals respond to stimuli such as pain by withdrawal reflex, licking
the wound etc.. These responses are aimed at protecting healing
respectively.

But the expanse of human life cannot NOT be so limited. It cannot be
restricted to this. We cannot not lead vegetative life even if we wish to.
This is because we are conscious. ! Hence miseries associated with
conscious consciousness are integral part of being. In one way we are
victims of our own consciousness. Thus our miseries can not end with
acquisition of mere physical health. Our miseries are psychological, social,
political, environmental and so on. They make our life pitiable even in the
midst of individual physical health.

Second point is that many physical diseases such as those resulting from
lack of information, lack of proper nutrition, lack of supply of safe drinking
water, overcrowding, traffic accidents CAN NOT be prevented UNLESS
contents of Geeta are grasped, internalised and implemented by policy
makers and administrators in all the fields besides that of health and
healing.

Thirdly policies and plans in the field in the field of health, health
education and medical care remain deficient and inadequate due to
ignorance of Geeta.

Thus ignorance of Geeta leads to utter negligence towards the concepts of
AYURVEDA, YOGA and traditional wisdom in ancient literature. It leads
to utter negligence towards the indigenous herbal and traditional medicines.
It leads to blind promotion of alien systems of education and healing at the
cost of peoples’ physical health and wealth too.

Fourthly there are several physical diseases for which there is no cure. In
such diseases the most important thing is our emotional and intellectual
response to the physical ailments. Moreover our response to the physical
and incurable ailments of our near and dear ones is also important. This can
be greatly improved by knowledge of Geeta.

Fifthly if we look at death as a ultimately serious physical disease then
Geeta teaches us the right way to handle it also.

Lastly it should be noted that there are plenty of treatises which deal with
maintenance and promotion of health and prevention and treatment of
physical and mental diseases which are of great value and can prove to be
of far greater value when studied and practised in the light of Geeta.

8] In what way Geeta enables us to tackle death ?
Geeta enables us to tackle death in two ways.
a] Geeta infuses us with the insight viz. we are in essence immortal as
explained in chapter 2 of Geeta.
b] Geeta teaches in this chapter that if we pray i.e. internally connect
ourselves with our innate core i.e. Lord, then at time of death we remain in
tune with or in direct continuity with the immortal SELF i.e. God. Thus
Geeta teaches us the truth we have forgotten viz. that we are immortal and
Geeta teaches us also how to overcome the death and live eternally in the
awareness of the immortal and eternal universal consciousness viz. Lord,
God, Brahma.

8] What can happen if one dies in ignorance of knowledge in Geeta ?

Knowledge in Geeta can come by listening, reading, studying, meditation
and many ways including one of the most important viz. NAMASMARAN
i.e. remembering the name of God.

In absence of it core of our existence continues to ‘live’ in the shackles of
illusions and acquires bodies according to those illusions and desires called
VAASANA, SANKALPA etc.. This is life in bondage.

9] What can be done to get rid of this bondage when we are shrouded by
day to day problems ?
We should try to contemplate on the innermost core of our existence and do
our best in our professions, service, business etc.

10] How to ascertain that what we are doing is the best ?
The criteria for this are simple.
a] It should give us satisfaction and
b] it should be benefit to the mankind directly or indirectly.
c] In the course of time our actions should be giving us maximum
satisfaction and be maximally beneficial to the mankind.
Thus personal cleanliness, moderation in diet, talk, exercise, diet etc. fulfil
a] and b] to a certain extent. Similarly all activities such as farming, craft,
teaching etc. fulfil a] and b] when done honestly.
c] is fulfilled when our activity helps to broaden our mind and that of the
others. Thus learning Geeta and spreading its message, or practising
NAMASMARAN and spreading its importance are activities which fulfil
c].

Hence Lord advised Arjuna to fight the war while simultaneously focusing
his attention on his true SELF i.e. Lord Krishna or PARAMA PURUSHA.

11] Is this explained in other way ?
Yes. It has been conveyed that one who works in this way merges with
Lord Krishna or true SELF eternally. One who practices such
contemplation or meditation and focuses his total and reverent attention in
the midpoint between the eye brows at the time of death merges with
omniscient, eternal, controller, subtlest, benevolent LIGHT. This light of
knowledge that illumines even the consciousness is unfathomable by
intellect and is beyond every kind of darkness.

Focusing one’s mind in the midpoint between eyebrows is of immense
value and facilitates inward voyage towards true SELF and ultimately

merger with Him. This process and the experience is common to everyone
irrespective of the paths. This pedestal or state of being itself is called
AKSHARA. Thus those who observe celibacy, those who pray, those who
master all the senses and focus their all energies [ PRAANA] in the middle
of the eyebrows and chant OMKAR and leave their body all merge with the
BRAHMA called PARAMA GATI.

Lord reiterates again that one who remembers Him with intense devotion
easily merges with Him.

12] Is there any reference rebirth in this context ?
Yes. Lord Krishna the cosmic consciousness personified assures that one
who prays in this way does not get fettered by the veil of ignorance and in
this way is never born as an ignorant human being.
He also states that all other efforts of mankind are like those of spider
which gets trapped in its own web. They lead to repetition of births in the
same ignorant planes. This is akin to failing repeatedly and remaining in
the same standard ! Or this is akin to remaining at the same infantile mental
level even as one grows in age. Or this can also be compared to remaining
in the slumber and not waking up at all.

13] Is there any relevance to this from objective point of view ? In other
words does our consciousness have anything to do rest of the world ?

Yes. The enlightened people live in the awareness of subtler realm and
hence have the vision of thousands of cycles of four epochs [ KRUTA,
TRETA, DWAPAR & KALI ] whereas even the deity Indra does not live
enough to see this. Fourteen Indras have been said to be born and vanished
during one day of Brahma which is equivalent to one thousand cycles of
four epochs. Indra means mind also. Thus one can realise that one who
transcends mind i.e. petty self enters the realm beyond time. This realm is
constant and in this everything in universe appears, grows and disappears.
This realm or consciousness is Lord Himself. This consciousness is within
us, within everything. It is called AVYAKTA and AKSHARA.

Further Lord states that when a man passes away during day, during first
half of the lunar month, during brighter half of the year viz.

UTTARAYANA during which sun seems to pass from capricorn to cancer
and when man has enough strength to focus his attention towards God,
merges with God. Whereas one who passes away during night, during later
half of the lunar month, during six months when sun seems to pass from
cancer to capricorn, and when man does not have enough strength to focus
his attention towards God, he is reborn. According to some these states
represent inner light and inner darkness.

14] What is the use of these details for us ?

We realise that the beauty, love, happiness, harmony and everything
aspired in life by most us is within us. This gives endows us with the finest
art of living.
To simplify this we can compare this with the learning of gentle use of
hands to play musical instruments. In absence of such learning we land up
producing harsh and discordant noise. We can also compare it with
painting. Without skill we land up spilling over colours dirtily.

Realisation of eternal nature in its essence enables to live life to its fullest
extent and in a wholesome manner.

15] Can we look up to same personalities as examples of healthy people ?
Yes. Krishna, Adi Shankarcharya, Dnyaneshvar, Mahatma Phule,
Chatripati Shivaji, Dr. Ambedkar, Karl Marx, Pandurang Shastri Athavale
and in short all those who truly work in the best interest of mankind are
examples of truly healthy people.

The Concept of Holistic Medicine

What is the present state of Medical field?
A lot has been written about holistic medicine. Several international,
national and regional conferences also have been organized on holistic
medicine. This interest in holistic medicine is really a healthy development.
The credit for this goes to many open-minded individuals from medical as
well as other fields. However holistic medicine has not been adequately
understood, appreciated and practiced by most of us. It is viewed with

suspicion and even certain degree of contempt by majority of individuals,
partly because of prejudice, ignorance, rigid concepts etc. and partly
because of irresponsible statements and propaganda by quacks.

Let us take a look at the present state of affairs before going into the
concept of holistic medicine. At present the field of medicine is divided
into allopathy, homeopathy, ayurveda, unani, siddha, magnetotherapy,
naturopathy etc. Some times medicine is also categorized as Tibetan
medicine, Indian medicine, Chinese medicine, Western medicine etc. (This
is not quite the same as preclinical, paraclinical, paramedical, nursing,
specialities, superficialities etc., which are divisions but without conceptual
differences. There may be methodological and technical differences but not
conceptual. This in contrast to the division stated above, in which there are
conceptual differences. In fact the degree of differences sets these divisions
against one another and proponents of the individual divisions go to the
extent of warring!). Why do such divisions exist in medicine alone? Why
do not we have divisions such as Chinese physics, Indian chemistry and
American electronics, in other sciences?

This is because 1] Medicine is a conceptual conglomeration of various
concepts of different sciences, psychology, philosophy, ethics, art,
traditions, ecosystems, etc. Since many of these vary with region, the
medicine also is divided on the basis of region. This leads to differences in
the concepts of human life to modes of treatment, at all levels. 2] It is also
because of the degree of abstractness in medicine developed because of the
nature of laboratory specific to medicine. Unlike laboratories in the field of
physics and chemistry the laboratories in case of medicine are living
organisms which show tremendous variability. The field of observation and
knowledge are almost the same as the student or the observer viz. human
being. The instincts, mind, emotions, thoughts, consciousness etc are very
much abstract and do not lend themselves definite, predictable reproducible
conclusions because they vary in the observed individuals as well as
observers!

The author’s other publications

1] Vaidyakiya Vyavasaya : Vyavahar Aani Dhyeya. [ Ideal And Practical
Aspects Of Medical Practice ]
2] Suryashodh : [ Novel On The Life Of Radical Youths ] Manovikasa
Prakashana.
3] Bhovara [ Reminiscences Of Sociomedical Work In A Village ]2ND ed.
4] Ginipig : [ Science Fiction ] Coauthor : Laxman Londhe. Manovikasa
Prakashana.
T.V. SERIAL ON THIS WAS TELECAST ON DOORDARSHAN.
5] Thakava Ghalawa : Sphurti Milwa.[ Positive Health ] Manovikasa
Prakashan 4th ed.
6] Unhali, Hiwali Aani Pavsali Aajar : [ Seasonal Diseases And Their
Treatment ] Co-Authors : Dr. K.P. Kulkarni And Dr. P.A. Shikarkhane.
Manovikasa Prakashana.3rd ed.
7] Kamajeevan : Dnyan Aani Samadhaan : [ Physiological And Socio -
Cultural Aspects Of Sexual Life ] Manovikasa Prakashana. 5th ed.
8] A compilation Of Articles And Short Stories, Useful In Stress
Management.
9] Amerikanaanchyaa Antarangaat [ Reminiscences Of Stay In U.S.A. ]
10] Sahasranetra :: A New Understanding Of The World Famous Hymn
Vishnu Sahasranama [ Tridal Prakashan, Prarthana Samaj, Girgaon, Ph:
385 0192.]
11] Sampoorna Aarogyaasaathi Namasmaran. [ Holistic Health And
Namasmaran ]
13] Sampoorna Aarogyaachaa Vikaas.[ Holistic Health ]
14] Kaamavidnyaan : Co-Authored.
15] Mhanaje Kay Hote? Tridal Prakashan, Prarthana Samaj, Girgaon, Ph.
385 0192.
16] Samyak Vaidyak : [ Tridal Prakashan, Girgaon ] [ Holistic Medicine ]
17] Chaitanya Saadhana : To Be Published.
18] Shaambhavi: A novel most suitable for producing movie, To Be
Published.
19] Arogyachaa Arasaa : [ New Concept In Evaluation Of One’s Own
Health.]
20] Acompilation Of Poems
21] Compilation Of Articles On Holistic Health
All Marathi

22] Namasmaran [[ Implication of remembering God’s name in day to day
life ]
23] Text book of Physiology : Co-authored, JAYPEE PUBLISHERS.
24] Health in First Chapter of Geeta
25] Health in Second Chapter of Geeta
26] Health in Third Chapter of Geeta
27] Health in Fourth Chapter of Geeta
28] Health in Fifth Chapter of Geeta
29] Health in Sixth Chapter of Geeta
30] Health in Seventh Chapter of Geeta
31] Health in Eighth Chapter of Geeta
32] Whirlpool: To be published.
33] The art of Teaching Medicine: Co-authored.
34] A COMPILATION OF ARTICLES ON HOLISTIC MEDICINE
35] HOLISTIC HEALTH
36] A COMIPLATION OF ARTCILES ON SOCIAL ISSUES
37] Stress : Understanding and management – A way to Total Well Being
Bhalani publishing House
11 Mavawala Building,
Opposite K.E.M. Hospital,
Parel, Mumbai 400 012.
[ALL ENGLISH]
38] SAMPORNA AROGYAKA RAJAMARGA [Implication of
remembering God’s name in day to day life]
[HINDI]
BOOKS ON ON GEETA available on internet.
WEBSITE: http://members.tripod.com/~kashalikar/index.html]
email: shriniwasjk@rediffmail.com

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