1

INSIGHTMILESTONE

S

PrefaceThis effort is basically to provide an opportunity for those preparing or intending to attend beginners sessions in yoga to get an insight to the approach as well as perhaps an understanding of where do the various processes derive their standing from. The intention also is to provide seeds of conversation.

To supplement the information and views expressed, we have drawn from various external sources, mostly online, especially wikipedia. Not so much to copy from them but to avoid unnecessaryefforts in typing and also from sites of Bhagavad Gita yet in allthe cases even if the words and phrases may be from them, the final intent remains exclusive and the same words and phrases maychange time and again whenever desired.

At the outset I would also like to thank the participants and friends who are editing the text time and again and giving their valuable comments being demanding, kind and cooperative; empowering me as we walked and shall continue to walk on the pathto mutual growth.

I would also like to dedicate this effort to all of them as well as the great teachers in this country and the world who time and again give us the opportunity in various forms to stay, practice,learn and teach and thus led me to become what I am today. My heartfelt thanks to all the master of the yore to whom I used to turn to in spirit as well as keep turning to when nothing seems to work and can see them reaching out and reciprocating, and for having carried me to where I stand today.

We would like to acknowledge the work and contributions of Swami Satyanand Saraswati and Swami Niranjanand Saraswati who have immensely contributed and served the domain of Yoga and are legends by themselves.

2

My special regards to Amma who also guides the humankind through a message of love and hope.

Last but not the least I would like to invite all those questionsthat could help make this book a good reason to read for all those who wish to make up their mind to begin or practice yoga.

This book is more to allow free thinking by practitioners and therefore may at points seem like fiction or speculative yet as long as it helps to have a clearer, broader and healthier understanding of my perspective of the truth it’s just fine.

The book is not to provide information but a reason for believingthat it is possible to achieve all what is desired and a solutionto what seems irreconcilable.

Introduction to the Author

This book is a combined effort and therefore there is no actual author but only a group of moderators, hence this work coming from contributions of various sources; each individual like a river that provides as it moves to the ocean of self experience.

3

Index

Page

Sun & Yoga 5

Yoga the Wish fulfiller 10

Core approach of Yoga 13

Education 16

Yogic Diet 18

Milestones30

Turning Point31

4

IT’s34

Practical Quotes53

5

Sun & Yoga

Surfing the Energy of the SunThe sun rises, and as it is rising, the world -except for a large part of humans- wakes up to celebrate its coming. What is this that causes the change in the beings led by natures instincts. What is it that the sun brings with itself that is noticed and acknowledgedalbeit unconsciously?

It’s the same thing that is called as Prana. As the Sun rises the presence of the oncoming Prana is felt by all.The living beings led by nature respond proactively andthose humans who are still stooped in ignorance wile itaway like the prodigal child who unable to understand the value of parents money and the hard work that goesin earning the same spends it away on trivial pursuits.

The Surfer waits for the waves and as the tide builds up he catches the wave and makes the most of it. A person with bad health tends to behave like the surfer with inconsistent swell (since his or her body is unable to reflect the consistency in Prana within that others experience), it can be frustrating. Or one with really bad health or even for just plain ignorant can be highly frustrating till one manages to catch his first wave one is hooked (the ability to experience this first wave can be stimulated with the help of YogaPractices chiefly).

6

The great seers understood this phenomenon and made themost of it by staying on the top of the waves generatedby the influence of Prana of the sun in their own personalities and moving from one rise of the wave to the next as well as creating their own rise in waves through intense practice to sustain complete buoyancy in health spirits and awareness. That’s why it’s said for a yogi there is never a Calendar Poornima as the yogi celebrates Poornima (high tide of energy in the body) all the time.

The great seers understood this energy and acknowledgedits presence as well as its role in human life and growth and so this was expressed in the Gayatri Mantra in the Rig Veda, the first of the Vedas.

‘Seek challenges to challenge excellence’ can be the punch line for Yoga. A strong personality strives to challenge every attainment made with the only scale of reference being one’s own personality and the state of the excelled mind. For others the story of sour grapes applies where one tries to save face by blaming the grapes instead of accepting and challenging ones limitations.

Just as a child does not need to be taught swimming even in its first few months of birth so also one does not need to be taught yoga, its ones inability to learnor adapt to the changes in the environment that makes it mandatory that one get initiated into Gayatri (whichincluded Surya Namaskar and Nadi Shodhana Pranayama).

7

This was a rule for the Brahmins to get initiated by the age of eight primarily (Present conditions demand that it must be done at the age of five itself) since the Brahmins were the seers of the society and the architects of the social fabric.

The best parameter can be one’s ability to rise and flow with the energy of the Sun. Any deviation warrantsimmediate addressal. It’s not sickness, it’s not crime or corruption, it’s not mental weakness or inability toperform mentally or physically that’s a cause of concern, since these are but symptoms of the long neglected state of the otherwise excellent personality as the circumstances kept changing and decadence caughtup faster than it should have.

The solution is Surfing on the Energy of the sun and the medium is the tools that the trove of Yoga offers to those who seek to overcome hurdles and stand up to the challenges and excel.

The seers understood this and the same thought was embedded in the Gayatri mantra where the Source lights up hundreds of Suns and is the cause of all the creation. The Gayatri mantra initiated to those taking Gayatri initiation varies from communities to communities yet in all the cases it aims at developing to personality to be able to generate the spirit behindthis mantra mentioned below. People were initiated intoSurya Namaskar as well as Nadi Shodhan Pranayama along with the mantra to empower the practitioner as well

8

enhance the effect of the practice manifold and give greater control of the self and the process.

The Gayatri Mantra

Oṃ bhūr bhuvaḥ svaḥ tát savitúr váreṇ(i)yaṃbhárgo devásya dhīmahi dhíyo yó naḥ

pracodáyāt

Translation

A literal translation of the Gayatri verse proper can be given as:

"May we attain that excellent glory of Savitar the god:

So may he stimulate our prayers." —The Hymnsof the Rigveda (1896), Ralph T. H. Griffith with this analysis of the constituent words:

dhīmahi "may we attain" (1st person plural middle optative of dhā- 'Unify' etc.)

tat vareṇiyam bharghas '"that excellent glory" (accusatives of tad (pronoun), vareniya- 'excellent' and bhargas- 'radiance, splendour, glory')

savitur devasya "of the lord savitar " (genitives of savitr-, 'stimulator; name of a sun-deity' and deva-'god, deity')

yaḥ pracodayat "who has the ability to encourage" (nominative singular of relative pronoun yad-,

9

causative 3rd person of pra-cud- 'set in motion, encourage, urge, impel')

dhiyaḥ naḥ "our prayers" (accusative plural of dhi-'mind, thought, meditation' and naḥ enclitic personal pronoun)

Sun and StressAs the pranic levels are raised with the rising of the sun. The nature responds naturally. The world wakes up.So ought to, the human beings too. What is it that holds one back? Why do many humans not respond or in fact react to the act of rising in spite of the sun showering its additional energy? It’s due to the stressand its accumulated effect.

Extreme stress and ensuing impact on the nerves effecting its performance is also a result of prolongedabuse of the personality and even the rest of the system causes one to react absolutely negatively. One who is better than the worst may get away with trying to run away from the situation through acts that may cause his energy to shoot up through violent reactions.One who is slightly yet better may use the sly methods and manipulations. One who is yet better still makes efforts and may respond to the rising in spite of the body and its systems demanding more time. One who is inthe pure state responds like the bird and animals and be sprightly and up taking life in their stride.

10

Distress is a certain sign of imbalance in the functioning of the involuntary nervous system.

What is the solution? More impurities require more heatto burn. More heat needs more fuel and the burning process more oxygen. Once the oxygenation is increased through practices like kapalbhati or any such hyper-ventilation practices the burning process begins with the impurity itself acting as the fuel. The burnt matter or the heat in the process can have side-effectsif not absorbed in the system and the best way for the same is through increasing the absorption process through proper circulation which can be brought to its effective levels through regular practice of Surya Namaskar or any aerobic or cardio practices including cycling. This further enhances the assimilation of the energy and the nutrients in the system. The next is resolution. All that is to be removed is removed through the natural processes or can be aided by lifestyle, diet and practices to empower the individualto make the most of the process without creating unnecessary drag in the process.

This assimilation is largely dependent on both the health of the personality as well as the demands for growth on the body.

The Sun, the Prana & YogaThis phenomenon of the effect of the Sun on Prana and its role in personality development was very well

11

understood in the tradition. Therefore for this very reason every child and in particular a Brahmin was required to get initiated into Gayatri. This incorporated regular practice of Surya Namaskar and Nadi Shodhana Pranayama, the regular practice of which ensured that the Pranic edge was maintained and one could navigate his way into life and do not fall into the waywardness of perverse and ignorant lifestyle of one with depleted prana.

The chanting must be done with proper visualization of the meaning and full emphasis.

The present state of affairs in the society especially coupled with pollution, media and information surge warrants the need for this age old practice into the regular lifestyle to help one navigate through life with full awareness and knowledge.

Habits & LifestyleThe great seers understood this phenomenon and made themost of it. This also perhaps was a measure or endorsement of their state of health for them if the body did not respond to the nature, or the mind was notwithin control or in right direction, the practices acted as interventions to boost up the system thereby bringing the body to its normal rejuvenated state .

Challenges form a strong driving force in every individual and can be an effective medium to keep the mind as well as the neural system in an active and

12

alert state and over a period of time develop a prolonged state of heightened awareness.

Yoga The Wish Fulfiller

Yoga – The “Kalpataru” (or the “The Wish Fulfilling Tree”)Kalpataru is the fabled wish fulfilling tree. When one is in the subconscious state of mind the desires are planted deep from where they work their way to ones success and the fruition of desires.

This state is brought about through appropriate and adequate practice; this through cumulative relaxation creates a phenomenon where the practitioners desires keep getting fulfilled bring about a state of self satisfaction and self fulfillment in the practitioner which brings one to a greater sense of being the

13

essential part of the broader reality and a feeling of wholeness.

Need for YogaWhat is the difference between writing with a thick marker and writing with a fine nibbed pen? Even though each has its own value and purpose, a fine nibbed pen writes more with the same amount of ink in lesser spaceand would be more presentable. Same is the difference between the gross and the refined personality. Yoga is the means and tool through which one can reach that state of refinement where one can perform better.

Yoga is the medium for bringing any desired change in the personality. Yogic practices are just tools that come alive in the hands of a practitioner and create miraculous changes.

An experiment conducted on mice showed (“Visions of Future Part III” a BBC documentary) that while a normalmouse spent much longer in the cloudy water to find thehidden platform and once found it found it difficult toremember the position of the same and find it again, while a genetically modified mouse with injected protein in the brain was able to reach the platform much more easily as well as once having found it was able to accurately remember its position. We are much the same, some people are rarely able to find directionand those who do are rarely able to keep up on it.

14

If the protein in the brain is the source of direction it is like a fuel to our creative and discriminative insights. Once the same begins to get spent more on regular and sometimes unimportant things one can rarelysave enough for the important things once they come up.

Yoga is the means to bring around the streamlining of functions and thereby optimum utilization of resources which helps in saving this rare resource to make it available for facilitating growth.

Arjuna lived by the teachings of scriptures and the masters. Yet when the time came having exhausted his ability to harness this very protein (which is the manifestation of Prana in the brain) he sinks and Krishna who hasdeveloped the right management of this rare resource through right insight to life, having faced the realitymuch more in the face since his very birth is able to discern and state the right path to Arjuna and guide him through the maze of the systems of beliefs and tradition and lead him to his duty. It is this cutting edge teaching as well as guidance that makes Bhagavad Gita the most respected of the texts as well as the most sought since anyone who reads it is able to identify with the same.

To understand the protein example better take the understanding better let’s take the example of an organisation and its economic sustainablity and capabilities. This organisation may be doing well undermost of the parameters yet when faced with diverse or

15

overwheming odds is it able to harness resources to deal with the same? Most of the time it is the lack of availability of financial resources or information thatpulls it down. How can one help? By providing the same.The same is done in the case of genetically modified mouse where it is injected this special protein and things shall continue to seem well as long as the stateof excess protein is maintained yet once the saturationof this protein begins to happen due to existing tendencies one is back to square one. What is required is to recognise this reality and rise above animal tendencies and streamline ones engagements in the worldto be able to live on the top and on the edge.

This can be further seen in case of IMF loans. Most of the countries that have sought these loans have failed in utilizing them and have further gone into debt yet Indian state like Gujarat used it for development judiciously and today not only has repaid it back, it also has its own deposit in large amount with this International banking authority.

The answer is not merely injecting knowledge or financebut organising and managing things in such manner that one has enough resources saved and enough knowledge developed through right management that in times of change one can rise up to the occasion and stay on the top.

Some people get the feeling that sitting back gives possibility to finds ways; it’s both yes and no.

16

Available protein in the brain gives the insight to find the way which is why so many can find way even if on the move while those who may sit back may be able tofind the way yet if they start out on the way they losedirection for the simple reason that there life is not balanced and as they move out of the static state wherethey may be able to harness the protein by cutting out its expense through activities, they fall back into oldhabits again once they get moving resulting in loss of direction.

17

Core Approach to Yoga

Foundations & Core understandingThe body is a vehicle of the soul and the soul expresses itself according to the state of the mind. A pure body, healthy nervous system and a healthy personality expresses soul in its fullness. For this its essential that the “kshetras” or the area influence and control of the chakras are in their peak working states at all times to enable right and appropriate responses. This in turn leads to right understanding and learning. Performing practices for keeping the neural system as well as the ability to act for both the hemispheres of the brain further enhances the functioning as well as the ability to take up and perform greater tasks by thepersonality, This in turn catalyses the evolution and the performance of the personality.

Role and importance of Yoga can be understood by the example of a Japa mala. The mala has various beads held together by the string. From the meru originate the twostrings that can be equated with the ‘ida’ and the ‘pingala’ nadis. These nadis even though seeming two are essentially one and when they act as one they are known as the flow of ‘sushumna’. Each bead can represent the practices for personality development. Each of these beads has the very principles of yoga at its core and the main body of yoga came into being withthe discovery of this essential core reality and the

18

practices of yoga were generated through the observation of the same. The meru is not counted in thechanting process and yet it exists to bring a balance in the whole process just like the practices of yoga. The meru is not to be crossed over in the process just as the importance of yoga cannot be taken casually as all the methods of personality development have to takeinto account this principle of Yoga to bring balance and effectiveness to make the practices complete and holistic.

Culture For the German non-positivist sociologist Georg Simmel,culture referred to "the cultivation of individuals through the agency of external forms which have been objectified in the course of history".

In the 20th century, "culture" emerged as a central concept in anthropology, encompassing the range of human phenomena that cannot be attributed to genetic inheritance. Specifically, the term "culture" in American anthropology had two meanings:

(1) The evolved human capacity to classify and represent experiences with symbols, and to act imaginatively and creatively; and

19

(2) The distinct ways that people living in different parts of the world classified and represented their experiences, and acted creatively.

[3] Hoebel describes culture as an integrated system oflearned behavior patterns which are characteristic of the members of a society and which are not a result of biological inheritance.

Distinctions are currently made between the physical artifacts created by a society, its so-called material culture and everything else, the intangibles such as language, customs, etc. that are the main referent of the term "culture".

The etymology of the modern term "culture" has a classical origin. In English, the word "culture" is based on a term used by Cicero in his Tusculan Disputations, where he wrote of a cultivation of the soul or "cultura animi", thereby using an agricultural metaphor to describe the development of a philosophicalsoul, which was understood teleo-logically as the one natural highest possible ideal for human development. Samuel Pufendorf took over this metaphor in a modern context, meaning something similar, but no longer assuming that philosophy is man's natural perfection. His use and that of many writers after him "refers to all the ways in which human beings overcome their original barbarism, and through artifice, become fully human".

20

As described by Velkley:

The term "culture," which originally meant the cultivation of the soul or mind, acquires most of its later modern meanings in the writings of the 18th-century German thinkers, who on various levels developing Rousseau's criticism of ″modern liberalism and Enlightenment″. Thus a contrast between "culture" and "civilization" is usually implied in these authors,even when not expressed as such. Two primary meanings of culture emerge from this period: culture as the folk-spirit having a unique identity, and culture as cultivation of waywardness or free individuality. The first meaning is predominant in our current use of the term "culture," although the second still plays a large role in what we think culture should achieve, namely the full "expression" of the unique of "authentic" self.

This culture whether as the unique identity of the folkspirit or the full expression of the unique authentic self entails a balance of expression certain forces. Incase of the folk spirit it involves an integrated effort on the part of the emotion or the intellect to express itself. In practice we can safely propose that culture is a result of efforts to allow, express or portray the activities that facilitate pride in achievements, celebrate the acceptance of all that is desired and achieved in a manner that it provides gloryand happiness to all.

21

Yoga & Education

Education in its general sense is a form of learning in which knowledge, skills, and habits of a group of people are transferred from one generation to the next through teaching, training, research, or simply throughauto-didacticism. Generally, it occurs through any experience that has a formative effect on the way one thinks, feels, or acts.

Etymologically, the word "education" is derived from the Latin ēducātiō ("A breeding, a bringing up, a rearing") from ēdūcō ("I educate, I train") which is related to the homonym ēdūcō ("I lead forth, I take out; I raise up, I erect") from ē- ("from, out of") anddūcō ("I lead, I conduct").

Indian form of education and in fact Oriental educationof the yore which was influenced by the need to teach large masses of population through much smaller number of those who had the mastery or expertise, where all teachings had to be committed to the heart as books printing was limited to individual palm leaf writings compounded by whole wide variety of areas of study.

The tradition or system that this resulted in was wheremost was committed to the brain at an early age and then living a life of service to the teacher and participation in daily rituals which held this knowledge otherwise in an seemingly encrypted form

22

helped it to manifest through experiences in day to dayactivities or ways of the world or nature.

It was a common practise when the student would go to some village during the monsoons year after year and stay put where he would be supported by charity and those intending to study would go and learn from him and this is how the student would be reaching out responsibly while understanding the depths of his own learning.

Vyasa education, Rishi education and Vedic Education system

The above three terminologies are based on observation and some documented facts.

Vyasa education system was a teacher centric system where the teacher’s word was the source of wisdom and one had to have immense faith to learn inspite of all hurdles and tribulations. And no one system could be applied to all for teaching the same subject or lesson as each is unique and the lesson had to be presented similarly. One had to go in search of a teacher willingto teach and in some rare cases the teacher would teachout a student if deemed necessary for nurturing a socially relevant knowledge.

In this process one got to live not only with the teacher but also to study with the students of elite families as the number of students desiring to learn from established teachers versus the number of teachers

23

available was quite low as most of the people learnt from their parents while on the job. Or from locally available elite willing to teach.

Yet as the realization dawned upon Badarayan Vyasa (who isalso the last in the lineage) that the kaliyuga was setting; and therefore all available essential knowledge for human growth was committed to books so that the same could be passed on through assisting teachers and would germinate in the right and deservingseekers.

Rishi education system was based on teachers efforts todevelop more standardized systems of teaching and knowledge due to variety of individuals and their personality states. The Rishis were the architects of knowledge that was developed, required, and needed. In today’s days one could put knowledge seeking researchers, head of institutions and teacher’s like J Krishnamurty, Maria Montessori and Rudolf Steiner amongmany others in this category.

Vedic system as we see today is much more crystallized,therefore the need to distinctly identify it from the above two systems and as a system in itself. In the Vedic system effort was made to involve the student in learning the essence and the basic learning of the subjects as rhythms or topics of discussion. Essentially one was taught the Vedas and rituals while also learning grammar and later, subjects of Nyaya or logic, Vaisheshika or classification, Yoga or integration,

24

Samkhya or Essential categorisation, Purva Mimamsa or rituals, Uttar Mimamsa or Philosophy. Alongside it, one was trained in the realities of basic survival and developing right attitude through service to the teacher and the institution.

The system of education in all the three involved reaching out to the masses and identifying the right interested people and passing on the knowledge as it isthe passing on of the knowledge that enriches the thinking and the depth of experience and knowledge; which was done both by teaching juniors as well as camping out during monsoons in different villages whichis more popularly known as Chaturmasa. The environment that was created thus within the institution or the Gurukula was such that one was continuously exposed to variety of processes taking place simultaneously even while following ones process and thus the thirst for knowledge would be continuously formed and simultaneously provided means for satiation as one keptmoving forward in the quest for excellence.

Parents role in educationThe parents role in education was very important as thechild learns most of the emotional responses to situations from the mother just as she or he learns most of the attitudes to life from the father. Absence of any of the parents can create a void which was mostly filled up by the grandparents, aunts or uncles. In other cases initiations were given to the mantra of

25

the Devi or Shiva to fill up the void. Examples of Markandeya being initiated to the Mahamrityunjay Mantra, Tenali Rama being initiated to the Devi mantra are few such examples.

Mantra was also key to learning as can be seen from theexample of the story of Nala. Nala who was keen on learning the moves of chess was taught the same througha mantra. Something he had not been able to discover through normal playing, was revealed to him through themantra.

The mantras being powerful enough to align ones intellectual and emotional states would bring about thedesired purification if chanted correctly thus spontaneously revealing the desired knowledge when exposed to the experience.

26

Yoga & Diet

Yogic DietNormally Yoga does not prescribe any particular diet even though yogis have tried to explain it in words in different ways since once a person takes to yoga the clarity and focus of the mind is impacted and personality empowered which enables one to make the right choices to facilitate ones decisionmaking on the diet choices. Normally I say I do not eat simple food Ieat simply made food. A food free from oil and spices (normally) and either steamed or roasted on low flame or low heat. Not high flame or heat unless so desired for the purpose.

Bhagavad Gita

The demigods, being satisfied by the performance of yajna [sacrifice], supply all necessities to man. But he who enjoys these gifts, without offering them to theUltimate Personality in return, is certainly a thief.Chapter 3 --verse 12

The devotees of the Lord are released from all kinds ofsins because they eat food which is offered first for sacrifice. Others, who prepare food for personal sense enjoyment, verily eat only sin. Chapter 3 –verse 13

All living bodies come from and subsist on food grains,which are produced from rains. Rains are produced by performance of yajna [sacrifice] unto the supreme lord,

27

and yajna is born of prescribed Vedic duties. Chapter 3–verse 14

Regulated activities are prescribed in the Vedas, and the Vedas are directly manifested from the Supreme Lord. Consequently the all-pervading Transcendence is eternally established eternally in the acts of sacrifice. Chapter 3 –verse 15

My dear Arjuna, a man who does not follow this prescribed Vedic system of sacrifice certainly leads a life of sin, for a person delighting only in the sense gratification lives in vain. Chapter 3 –verse 16

The sacrificial paraphrenalia is the Ultimate Truth; the sacrificial fire is the Ultimate Truth, offerings of oblation and ghee by Brahmana is the Ultimate truth;for him being fully absorbed in the Ultimate Truth because of his full contribution to spiritual activities, in which the consummation is absolute and that which is offered is of the same spiritual nature. Chapter 4 --verse 24

One who is not envious but who is possessing benevolence to all living entities, who does not think himself a proprietor, compassionate and free from falseego and equal both in happiness and distress, who is always satisfied and engaged in devotional service withself cotnrol, unflinching determination and whose dedicated mind and intelligence are in agreement with Me--he is very dear to Me. Chapter 12 --verse 13 & 14

28

Even food of which all partake is of three kinds, according to the three modes of material nature. The same is true of sacrifices, austerities and charity. Listen, and I shall tell you of the distinctions of these. Chapter 17 --verse 7

Foods which promote progressive attitude, vitality, strength, health, happiness and satisfaction; which aresucculent, juicy, nourishing and pleasing ti the heart are dear to one in goodness. Food which are very bitter, very tasty, very sour, very salty, very hot, very pungent, very dry and burning, causing unhappiness, misery and disease are palatable by one inpassion. That food which is stale, tasteless, putrid, decomposed, foul and impure as well as the leavings of others is dear to one stooped in ignorance. Chapter 17 --verse 8—10 

Of sacrifices, that sacrifice performed according to duty and to ordinances of Vedic scriptures , and with no hankering for rewards, with firm conviction that it is matter of one’s duty to do is of the nature of goodness. Chapter 17 –verse 11

But that sacrifice performed for some material end or benefit or performed ostentatiously, for material benefit or out of pride, is of the nature of passion, Ochief of the Bharatas. Chapter 17 –verse 12

And that sacrifice performed in defiance of scriptural injunctions, in which no mandated spiritual food is

29

distributed, no appropriate hymns are chanted and no remunerations are made to the priests, and which is faithless--that sacrifice is of the nature of ignorance. Chapter 17 –verse 13

This is a poem in a Hindi dialect that has a great depth and instruction on lifestyle including food; (more applicable to North India for sure). The principle below is based on yogic understanding based on the experiences of the environment of especially theIndo Gangetic plains. The same reasoning once understood can be applied to anyplace after necessary adaptations.

  APPLY  1.  Chaitra Neem,                          BaisakhaBel.     Jyestha Shayan(Sleep),            Asharhe   Khel(Play).    Savan     Harre,                         Bhado  Chit(Chiraita).    Kwar(Ashwin) mas(Month) Gud(Jaggery) khao neet(everyday).   Kartik  Muli/ Tulsi,          Agahan(Margashirsha) Tel(Oil).   Puus me karo Dudha(Milk) se mel. Magh mas (month) Ghee-Khichchar  (Khichdi) Khay (eat),

30

Phalgun me utha (get up) prat (regularly) nahay (bathe).Jo Ye Barah sevan kare (uses), uttam swasthya (healthy) aur dirghayu Bane (long life).

Normally the New year in Hindu calendar begins from March 20 when the Equinox takes place.

March-April Neem (Azadirachta indica) April-May Bael (Aegle marmelos) (also known as Bengal quince, stone apple or wood apple); May –June Rest enough (do not do heavy activities) June-July Play; July -August consume harad (terminalia chebula) (It is a carminative, a killer of intestinal worms, a laxative, and is not onlya general tonic but also a protector of the lungs. Harad contains tannin up to 30 per cent, chebulinic acid and a sufficient amount of Vitamin B complex. The use of harad is beneficial in a number of diseases likeasthma, constipation, piles and sinus allergies); August-September -Chiraeta (Botanical Name : Swertia Chirata; Family Name : Gentianaceae; Common Name : Clearing Nut Tree )(Chirata is excellent for de-wormingchildren, is cooling in nature, and easy to digest.The bitterness and benefits in treating worms (antihelmintic), fever (antipyretic), and lowering blood sugar (hypoglycemic) are attributed to amarogentin (most bitter compound isolated till date), swerchirin, swertiamarin and other active compounds including mangeferin. It has been reported recently, that these phyto-nutrients also impart anti-oxidant,

31

anti-inflammatory and anti-carcinogenic activities to Chirata);

September- October consume Jaggery everyday; October November take Tulsi or the Holy Basil (ocimum tenuiflorum (or ocimum sanctum)). November- December use oil (for bath); December January consume Milk; in the month of January-February consume Ghee-Khichari (a rice preparation with pulses to be taken with clarifiedbutter); February-March rise early and bathe. He who follows the above twelve gains good health and long life.

   AVOID 2.Chaitra Gud(Jaggery) na          Baisakha  Tel(Oil).   Jyestha Path            na          Asharh      Bel.

   Savan   Sag             na           Bhado    Dahi.   Ashwin Dudha|Karaila|Min  na  Kartik    Mahi.   Agahan  Dhaniya   na              Puse  Jira.   Magh     Mishri      na             Phalgun  Chana.  JO YE BARAH VARJIT (stays away from) KARE,  TAKO ROGA-DOSH(disease)  KABAHU NA DHARE (never effects).

March-April No Jagggery nor in April-May apply oil; May –June no loud chanting; June-July do not consume Bael (Aegle marmelos) (also known as Bengal quince,

32

stone apple or wood apple); July -August do not consumeleafy greens nor in August-September –any Curd

September- October do not take milk, bitter gourd or fish neither in October-November any buttermilk. November- December no coriander; December January no cumin; in the month of January-February no sweet (crystal) candy; February-March no chick pea (gram).

He who stays away from these twelve he is never afflicted by disease.

Pancha Makar SadhanaEffect of Food items on mind & its use as a tool for spiritual growth form the core to Pancha Makar Sadhana and requires indepth understanding or guidance for the same. Contrary to certain beliefs this practice was developed as a tool to facilitate growth in people who were otherwise unable to rise above the normal standards and pursuits of life:

Madya - wine, allegorically the divine nectar amrita.

Mamsa - meat, allegorically control of speech.

Matsya - fish, allegorically the ida and pingala nadi, which are controlled through pranayama.

Mudra - gesture, allegorically spiritual company (satsang) and avoiding negative company.

33

Maithuna - union, sexual intercourse, allegoricallyunion with the cosmic mind, samādhi.

The Panchamakaras have deep Esoteric meanings in the Dakshinachara or Right-handed path of Tantra.

Madya means the heavenly Amrit that drips from the glands in brain onto the tip of tongue when it touches the interiors in Khechari Mudra or even lalan mudra.

Mamsa means swallowing the tongue (eating meat). Itsymbolizes the Khechari Mudra in which the tongue is swallowed back simulating eating meat.

Matsya (twin fish) is the activation of Ida and Pingala Nadis in the spine. They are like 8-shaped structure intertwining like two fish.

Mudra is the different gestures the hands and body take when the Kundalini is activated and pass up through the central channel.

Maithuna is the union of Kundalini (Female power) in the body with Shiva (Male power) in the brain center and the intense bliss that comes out of thisprocess.

These five elements represent the five elements of the universe: Earth, Water, Fire, Air and Space. These in turn represent Pancha Kosas or Five Sheaths of our body: Annamaya Kosa (Physical Body), Pranamaya Kosa

34

(Breath), Manomaya Kosa (Mind), Vignanamaya Kosa (Senses), Anandamaya Kosa (Bliss).

They also represent seven dhatus or vital elements of our body: Body Fluids, Red Blood Cells or RBC, Muscle, Fat, Bone, Bone marrow and Sexual Fluid.

Esoterically, the 5 M's symbolize and celebrate -- among other things-- the traditional five elements of Devi's Creation:

1. WINE (Madya) is Fire, which gives joy and dispels the sorrows of humankind.

2. MEAT (Mamsa) is Air, which nourishes and increases the strength of mind and body.

3. FISH (Matsya) is Water, which increases generative power.

4. GRAIN (Mudra) is Earth, which produces and supports all life.

5. SEXUAL UNION (Maithuna) is Ether, the root of the world and the origin of all creation.

BUT that doesn't mean that only Vira Sadhaks are qualified to worship Devi. On the contrary, there are specific 5 M's prescribed for each of the three Bhavas:

1. DIVYA (Divine or one who has risen above earthly pursuits and made absolute commitment to ones growth). (SYMBOLIC 5 M's): (1) Wine is the intoxicating knowledge acquired by Yoga of the Parabrahman, which

35

renders the worshiper senseless as to the external world. (2) Meat is the surrender of all the worshiper'sacts to the Divine. (3) Fish is that Sattvic knowledge by which the worshiper feels the pleasure and pain of all beings. (4) Parched Grain (Mudra) is the act of relinquishing all association with the evil that results in bondage. (5) Sexual Intercourse Ritual, is Kundalini Yoga; i.e., the union of the Shakti (Kundalini) of the Muladhara Chakra with the Shiva of the Sahasrara Chakra.

2. VIRA (Courageous and willing to rise upto the higherknowledge and make changes in ones own thinking and approaches)). (LITERAL 5 M's): (1) Wine is not usually grape wine, but rather wine made from molasses, rice orthe Madhuka flower. Palmyra and date wines are also acceptable. (2) Meat must be of a particular kind, and never from a female animal, since the Shakta considers all female creatures to be Shakti's representatives on Earth. (3) Fish also may be of only certain types. (4) Parched Grains (Mudra) are usually saali rice, barley or wheat fried in ghee. (5) Sexual Intercourse Ritual must be performed with a woman who herself is of the same mental approach to life and has been properly purified and consecrated for the rite. She may be (depending on the Sadhak, and on the Tantra followed) one's own wife, or she may not. Since this woman is -- in any case -- is considered as Devi Herself for the ritual, any feeling of desire or lust is said to be tantamount to incest with one's own mother, and can cause a massive spiritual backslide. Due to the cosmic risks involved, Vira Bhava is not to be followed without the close guidance of a qualified guru.

36

3. PASHU (Unwilling to disengage from worldly pursuits). (SUBSTITUTE 5 M's): Instead of (1) Wine, thePashu takes milk, ghee, honey or coconut milk, depending upon several factors. Instead of (2) Meat, the Pashu takes salt, ginger, sesame, garlic or certainkinds of beans. Instead of (3) Fish, the Pashu takes eggplant, red radish, masoor gram, or one of several other food items. As for(4) Grains, the same parched grains listed under Vira above are acceptable here as well. And instead of (5) Sexual Intercourse Ritual, there are usually offerings to the Goddess image of Yoni-shaped flowers, etc. -- also, according to some sources, non-ritual union with one's own lawful spouse can be a substitute here.

37

As is the food so is the mind is a popular saying in households as food makes our mind and memory and makes up our personality and qualities.

38

Impact & Importance of Gunas on Personality enunciated as in theBhagavad Gita

Material nature consists of the three modes--goodness, passion and ignorance. When the living entity comes in contact with nature, he becomes conditioned by these modes. Chapter 14 --verse 5

O sinless one, the mode of goodness being purer than the others, is illuminating, and it frees one from all sinful reactions. Those situated in that mode develop knowledge, but they become conditioned by the concept of happiness. Chapter 14 --verse 6

The mode of passion is born of unlimited desires and longings, and the producer of desire for sense gratification and sentimental infatuation O son of Kunti, and because of this one is bound to material fruitive activities. Chapter 14 –verse 7

O son of Bharata, the mode of ignorance causes the delusion enslaving all embodied beings. The result of this mode is madness, indolence, somnolence, listlessness and sleep, which bind the conditioned soul. Chapter 14 –verse 8

The mode of goodness ensnares one in happiness, mode ofpassion conditions him to the fruits of action, and ignorance to negligence and madness obscuring knowledge. Chapter 14 –verse 9

39

The mode of goodness overpowering the modes of passion and ignorance, the mode of passion overpowering the modes of goodness and ignorance; similarly as well the mode of ignorance arises over the modes of goodness andpassion. Chapter 14 –verse 10

When throught the perceptual senses of the body illuminating knowledge manifests; know that certainly the mode of goodness predominates. Chapter 14 –verse 11

When greed, restlessness exertion with great endeavor for fruitive activities, agitation of the senses, incessant desire for sensual indulgence; when all thesearise the mode of passion predominates. Chapter 14 –verse 12

When nescience, inertness, neglectfullness and also illusion; when these arise the mode of ignorance predominates. Chapter 14 –verse 13

When embodied being transitions death predominanted by the mode of goodness; at that time the pure planets with the highest knowledge are attained. Chapter 14 –verse 14

Succumbing to death in the mode of passion one takes birth among those beings attached to fruitive activities; similarly dying in the mode of ignorance, one takes birth from the womb of an animal. Chapter 14 –verse 15

40

The result fo virtuous activities in the mode of goodness is declared purity, the result in the mode of passion is misery and the result in the mode of ignorance is nescience. Chapter 14 –verse 16

From the mode of goodness, real knowledge develops; from the mode of passion, greed develops; and from the mode of ignorance, foolishness, madness and illusion develop. Chapter 14 –verse 17

Those situated in the mode of goodness gradually go upward to the higher planets; those in the mode of passion live on the planets of humna species; and thosein the mode of ignorance go down to the hellish worlds.Chapter 14 –verse 18

When the embodied being comprehends there is no other inactor than three modes of material nature and knows what is supreme to the three modes of material nature; one achieves my divine nature. Chapter 14 –verse 19

When the embodied being is able to transcend these three modes, he can become free from birth, death, old age and their distresses and can enjoy the ambrosial nectar even in this life. Chapter 14 –verse 20

Arjuna inquired: O my Lord, by what symptoms is one known who is transcendental to those modes? What is hisbehavior? And how does he transcend the modes of nature? Chapter 14 –verse 21

41

The Blessed Lord said: He who does not hate illumination, attachment and delusion when they are present, nor longs for them when they disappear; who isseated like one unconcerned, being situated beyond these material reactions of the modes of nature, who remains firm, knowing that the modes alone are active; who regards alike pleasure and pain, and looks on a clod, a stone and a piece of gold with an equal eye; who is wise and holds praise and blame to be the same; who is unchanged in honor and dishonor, who treats friend and foe alike, who has abandoned all fruitive undertakings--such a man is said to have transcended the modes of nature. ? Chapter 14 –verse 22-25

One who engages in the science of uniting the individual consciousness with the ultimate consciousness with pure and full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and qualifies for elevation to the realised platform of the Ultimate Truth. Chapter 14 –verse 26

And I am the foundation of the Ultimate truth and if eternal righteousness, which is the constitutional position of trancendental bliss, and which is immortal,imperishable and eternal. Chapter 14 –verse 27

42

Milestones

Tantric mantras act as catalyst in ones growth and onesefforts for personality development.

“Kreem” acts for purification in the solar plexus.

“Hreem” acts for purification in the heart center.

“Aim” acts for purification in the eyebrow center.

Anuloma Viloma Pranayama especially when done with fivebreaths from each nostril before doing the alternate nostril breathing for one hour begins to create awareness of the Power of the practice.

A decent take away from any Yoga camp could be learningthe combination of Tratak for ten mins (done without any exertion).

Vayu Kapalbhati Kriya done for minimum of 20 mins, combined with around five Surya Namaskars and weekly round of Laghu Shankha prakshalan, Kunjal and Neti could be a good combination to begin with.

The concentration would aid in clarity and right- vision, sense of focus and right devotion which would be an additional booster in the practice. The breathingwould create good oxygenation of the system, the Surya Namaskar a good circulation. This would act as a catalyst for the oxidization within. This accelerates and streamlines the assimilation processes which bringsabout relaxation and enhanced awareness which

43

facilitates healthy and proper resolution of the processes.

44

Turning Point

What is central to the success of the people?

Gift of a strong and disciplined mind.

A mind that thinks when you will it to think and about what you decide.

A mind that immediately complies, with the will to think fast, slow or stop.

Thoughts entering the disciplined mind are cognized anddirected and cannot sway the mind in one way or another.

Ability to hold the awareness of the mind to one point,without wavering is concentration or one pointedness ofthe mind.

CONCENTRATED MIND DISSIPATED MIND

• Strong mind • weak mind

• can carry out its own decisions

• makes one decision and carries out another

• Higher the quality, higher the performance

• Lower quality of mind, lower the performance

Firm control over the senses and the mind is the YOGA of concentration. One must be ever watchful for this, since this yoga is difficult to acquire and easy to lose.

45

Success is determined by strong will power detachment and non attachment.

Meditation is a state of mind and consciousness in which there is alertness, dynamism in dissociation of mind and senses and total concentration.

(From the “Dharana Darshan” by Sri Swami Nirajananand Saraswati of the Bihar School of Yoga)

"Yoga is not an ancient myth buried in oblivion. It is the most valuable inheritance of the present. It is theessential need of today and the culture of tomorrow."

–Swami Satyananda Saraswati

Whenever the world seems to be at loss, rejecting past values without being able to establish new ones, yoga provides a means for people to find their own way of connecting with their true selves.

Through this connection with their true selves, it is possible to manifest harmony in current age, and for even compassion to emerge where hitherto there has beennone. -Swami Satyananda Saraswati

One of the determinants of sound health is how our body acts in the process of natural evacuation. First the air is released, then the solids and then the

46

urination happens. (ref: Swara Yoga by Swami Mukti Bodhananda of Bihar school of Yoga)

For a Yogi right things happen at right places at the right time.

For a Yogi the Guru is within.

Answers for a yogi get answered through insights.

An ounce of Practice is better than Tons of Theory. -Sw Sivanand Saraswati

Yoga is successfully performed by the following six –effort, courage, perseverance, correct understanding, determination and abandoning public contact.

Hatha Yoga Pradeepika

The objective of life is to give up bad deeds and develop good qualities too. Atharva Veda

Better a single day of life seeing the reality of arising and passing away than a hundred years of existence remaining blind to it.

Anonymous

Just as the door can be opened with a key, so also a yogi opens the door to freedom with the aid of yoga.

Hatha Yoga Pradeepika

There may or may not be (anything like) liberation but here certainly is uninterrupted bliss.

Hatha Yoga Pradeepika

47

The body invariably wears like an unbaked earthen jar immersed in water. (Therefore) the body must be conditioned by tempering it with the fire of Yoga. Gherand Samhita

Sickness if prolonged is sin. The rest is merely fallout. Fitness methods –of mind and body is religion;the rest are cults and branded opinions.

Anonymous

48

Insights To TranscendQ’s & AnswersQ. What happens when we practice Kundalini Yoga and theenergy is drawn back in to the chakras with practice?

My Take: What happens when the deployment of Army is no more required in disturbed or action areas? What happens when the manager no longer needs to be on the shop floor or in meetings and can move back to her or his office? It would vary from individual to individualyet assuming we are talking of a person or people who live and swear by practice and commitment to training and progressive growth. The person(s) in question get time to consolidate what has been attained in forms of material and experience, get time and space to chart out the future course of training, ventures and action and lot of time to recuperate and build up one energies. Similar would be the status of the energies in the chakras, thereby fuelling the growth of the chakra as well as the personality.

Q. How many hours of practice is necessary in Yoga?

My take: Yoga is a state of being, once one gets that glimpse through rigorous practice one has to decide by oneself how much of it does one wish to retain as one goes on in with daily life. My take is that one needs to put in at the minimum about two hours for breathing practices, at least 45 mins to an hour of Asanas and about one to two hours for japa and mediation at least.And the rest of the effort would be to retain the

49

residual feeling throughout the day through each and every activity that one goes about.

Q. Would it be enough if I do Swimming instead of yoga?

My take: Swimming firstly is an application of the personality unlike yoga which works on the foundation and the building blocks of the personality on the “ida” and the “pingala” nadis or the parasympathetic and sympathetic nervous system. Imagine the example of the potter who has one hand in the pot that he is shaping up and one hand outside. If the hand within cannot support the actions made by that hand outside the effort can be doomed, yoga can be likened to the hand that supports from within. Firstly there is no point incomparing any two systems or any two practices even in the same system even if they work on the same purpose as both shall work in different ways. Secondly we need to see if what we are doing is delivering what we seek?Thirdly we must look up to professionals, why do they not pursue just one system, the answer is simple, they do not have the luxury of this kind of compartmentalization and segregation. To them the finalperformance matters more than loyalty to just one brandor system or let’s say their loyalty to what they wish to excel in opens them to all systems that can contribute to the same.

Q. Is Tai Chi which also creates awareness and relaxation as well as good health superior to yoga?

50

My take: Tai Chi is also an application of the personality the function of the outer hand that works deep within. Imagine the rosary used in the chanting. The Meru is the mount, the thread the principles of Yoga that pervade all systems and support them. Each system can be complete in itself. Yet integrated approach can help one to reach ones purpose faster as well as create more fulfillments. No point in comparing; just as the meru is never counted as a bead in the process of japa. Neither are two people the samenor do two practices go the same way with two differentpeople howsoever scientific the practice maybe it has to sublimate ones energy before it provides the spiritual effects. One must understand ones position and begin ones journey from where one is. Different circumstances, different states of being and different realities can bring different effects to the same person. No point in comparing. It’s a position of strength that makes a person open and inclusive. It is only strength, which can lead one to more strength.

Q. Would you suggest that Yoga be supplemented by Tai Chi?

My take: Yoga has been and shall continue to be the toolfor those who live exhaustively for others. Tai Chi is just one of the applications. One can take it for its various benefits, one’s own interests or as an application that can help one to discover areas that need working on. So one may choose Tai Chi or any such

51

practice which can help one discover her or his strengths and limitations which can be worked upon through Yoga and thereby create a strong personality.

Yoga also would hasten the process of learning by overcoming conditionings that may be hurdle at times, hasten the process and even create conviction in the application by creating awareness of the spiritual contribution of the applications practiced and through creating awareness and directing ones energy to work onareas needing attention would again hasten growth.

To make it clearer we need to understand how Yoga worksand how others work and how yoga can be much more powerful and effective in the long run. What yoga does is increase sensitivity by relaxation through calming of the emotions and this also helps to bring a balance between the intellect and emotional faculties of the brain. Depending on the practitioners intent this can be done to a great extent. Once this balance and sensitivity is reached the harmony between the emotion and the intellect enables a steady and balanced growth even with minimum resources with minimum external support, though this process relies a lot on Hatha Yogacleansing practices as well as pranayama, mudras bandhas and kriyas further enhanced with the help of Asanas.

On the other hand the other practices tend to work on the emotion by boosting it to provide the experience that results in the intellectual growth which brings

52

about a situation that one either must have an experienced guide who has traversed the same path or isin a position to provide a space where once can performto get the experience and resultant wisdom and skill. This can lead one to mistakes since the information that is passed on will always be conditioned by the teachers personal experiences which may well turn out to be very different from the needs and realities of the student and therefore we find accidents that students undergo many a times. It also creates a situation where the student is unable to make certain decisions at times when faced with situations unknown with none to guide.

One could safely state that Yoga works by making a person independent and work on the core to develop the peripherals as well. While other practices make a person dependent and work on the peripherals to impact the core. Yoga if causes any harm it would rarely be tothe world around while other practices could if harm may do so to both the practitioner and the world around.

Speaking metaphorically one could say that the methods of Yoga would create people like Lord Krishna or Lord Shiva while other methods would create people like Kauravas or even Pandavas (who needed a hand big time from Krishna in being able to understand the mandate of the scriptures and live it in daily life.) Other methods can create complexes and guilt’s in the long run due to the mistakes made or

53

taboos faced yet on the other hand in Yoga every mistake made would be to the practitioner itself and within and would lead to insightful knowledge.

The knowledge created by other systems is more skill oriented and less insightful. Yoga on the other hand strikes a balance between skill and insight. Moreover as mentioned before Yoga accelerates the rate of learning in other practices by the sensitivity developed which in turn can help the practitioner to increase awareness and employ more yogic tools in areasthat one may not have been aware of. This further accelerates development of skill as well as the insight.

To provide an analogy one could take the example of prevailing Political environment in the country or the state of affairs in the bordering nations which too is a result of their political environments. The parties within knowing well that the money is required extensively to stay in positions of power resort not toservice through improving education or serving the needy and facilitating their growth try to get money through all nefarious means more often than not by looting the very country they are voted to serve and the very organisation that was to defend the nation is turned into a source of looting through cuts in transactions. The result is a demotivated nation, an uneducated and confused population trying to make ends meet and destruction of resources even in the midst of

54

plenty. Same so in the bordering nations which too are inheritors of the system of a nation that basically came to rule as parasites we find the focus more or power through any means and less on education and facilitating growth and its instruments. A perfect example of uncontrolled and indisciplined love, devotion and emotion. Where the intellect only exists to serve the need to stay on the top and not develop the organisations to rise to the top naturally.

Lastly yet not the least, a word of caution though thatyoga if practiced intensely would need to be on its ownand if other systems practiced they would need to be minimum and with lot of precaution which the practitioner would be able to discriminate easily.

Q. How do you relate Yoga with Tai-Chi?

My take: Yoga works at the core and the effect is felt throughout. Tai Chi works on the energy flow and thus impacts the core as well. Yoga through working on the Seven Chakras and ida and pingala nadis impacts the whole subtle system. Tai-Chi on the other hand regulates the lower primal chakras and uplifts the Chi and brings health and sublimation. Yoga is the essence of the practices. Tai chi is one of the main and important practices. Yoga develops control over the mind through the regulation of energy in the chakras and the nadis and thus controls the environment through the control over mind. Tai Chi develops control over

55

the mind through the regulation of energy in the body and the nervous system.

Q. Which is superior Yoga or Tai Chi or Classical Danceor sportive activities?

My take: Yoga is the core practice that affects the basic principles that are the building blocs of the personality while the other forms work on the subtle aspects of the personality. Practices of Yoga help one develop the subtle personality in such a way that one spontaneously overcome the hurdles that one may come across and facilitates the promises of the practices that work on the subtle body. To make it more understandable we can take the example of a family. Where one can have the practices that strengthen the Husband and the Wife or one can have activities that can help them to participate discover oneself more and more and slowly develop with practice over a period of time. Here the practices that strengthen the Husband or/and wife are the practices akin to the practices of Yoga and the activities are the various activities likemusic, dance or arts.

To speak on more accurate terms broadly yoga works on the two core principles of “ida” and “pingala” nadis. The Chakras and through working on them on the whole nervous system and strengthens the awareness of the koshas or the subtle sheaths that make up this personality. Tai Chi as per my observation works on thenervous system and the visceral system and through it

56

largely on Pranamaya kosha and this effects the annamaya kosha and the manomaya kosha. Creating effects on the Vijnanamaya Kosha and the Anandmaya Kosha. Classicaldances work similarly too though they have a yet stronger impact on Vijnanamaya Kosha and the Anandmaya Kosha much earlier. Sportive activities including gymming work mostly through the Annamaya kosha and may or may not impact the other systems depending on what else is being done for the same, daily lifestyle and the environmental factors and marginally on its own effect the Vijnanamaya Kosha and the Anandmaya Kosha. This is a rough explanation that can be realized through practice of the same.

Yoga was a discovery of the people who lived on the edge and discovery of tools made to excel in the face of heavy or seemingly impossible odds were the practices of yoga.

For a more illustrative understanding let us take the example of cable. A normal cable is different from the optical cable because of its ability to send the signals quick and as it is without any fall of clarity;The same with the nervous system. Yoga works on the immune system to create a powerful and super sensitive nervous system which makes one strong and the functional areas of the personality get stronger and incase of need one can even harness more strength at a short notice from the deeper reservoirs of the personality. Gym work can only strengthen the muscles

57

more at times even at the cost of functional health which can lead to a weak nervous and a weak immune system causing a downfall of the personality on the whole.

Therefore there is no point in judging. Just pick up, learn and keep growing.

Q. What do you feel about the people who do not work hard and in fact keep trying to procrastinate?

My take: Every person is in the child state in a given situation. Those around can only play two roles that ofthe parent or the servant. In both the cases they facilitate learning and growth. There is a famous Bihari temperament to deal with these situations. “Sust, Chust, Durust”. Where the activity concerns others be “sust”, take it easy, when it involves you be “Chust”, alert and agile, when you follow these two guidelines everything is “durust”, in order and fine. This is actually a very broad outline and must not be taken too literally yet it shows that such people exist everywhere and have always been there and need to be dealt with.

This body is an organization when we through practice are able to turn this body into a well managed organization it begins to show in our day to day activities. And this wisdom that shows up shall be purewisdom.

Q. How do find direction in your life?

58

My take: I judge activities based on the benefit they give me and I learn from the government as it deals with its own challenges which are most of the times their effort to deal with the mind on the broader canvas, just as we all deal with the mind at a much smaller canvas. These coupled with the growth that I see in terms of progress in the desired direction helpsme to know if I am moving in the right direction.

Q. How can one remove ones ego? Is it possible?

My take: Before we go on to the topic of ego we need to understand what are the defense mechanisms of the personality? How do they work? and how are they influenced by the physical and mental health? and how do they affect the comfort zones of the personality?

Personally I feel the ego has a lot to contribute to ones growth and demand to remove the ego is not really a evolved understanding. It is not the removal of ego that needs to be aimed at it is the sublimation of traits and transcendence of ego that is desired. If thepersonality is unhealthy it affects its ability to think clearly and effectively creating an unhealthy andimperfect comfort zone and the defense of this unhealthy comfort zone is what is seen as the expression of ego. Therefore one is advised spiritual practices or devotional activities to enable purification of the personality which brings mental purification and focus that creates healthy and

59

essential comfort zones and facilitates growth of the personality and evolution of the psychic being.

Normally even in very healthy people the egoistic expressions can separate one from the community. This understanding needs to evolve and mature. Once achievedthe same ego works towards integration of the personality in the society. This journey in the case ofand unhealthy comfort zone takes one through a maze of realities and the span to be covered from individual tothe integrated personality becomes longer.

Q. What do you find so interesting in cooking that you love it?

My take: Before I go on it would be good to point out that I have been exposed to the traditional forms of cooking while staying with Sadhus of Naga and Nath tradition as well as Vaishnava Akharas as well as theirmethods, standards and approaches to cooking and hospitality. Moreover my training in Yoga as well as the ensuing experiences in practice helped me to relatea lot to both cooking as well as the workings of the mind. The observations of behaviors of people and its relation to their diet patterns, the observation of theeffect of my own diet patterns and last but not the least myself being the only person for whom I cook certainly plays an important role in sustenance of the interest.

60

The flavor of the food its change with the time used, the flame, the type of flame, the source, the containerin which cooked, the climatic conditions when cooked, the combination of ingredients and its impact on taste inspite of spices not being added, the general chemistry of different items and their combinations. The effect on usage of external comfort sources with the diet consumed. Effect of diet on relaxation of bodyand mind, moods and thought processes all contribute tothe building of this interest.

For a mother or for that reason any domestic cook this coupled with the ensuing behavior or health of the child or family could be an added source of satisfaction or learning.

Q. Why do the Brahmins not eat meat?

My take: There seems to be no rule originally that Brahmins must not eat meat. I doubt it very much. We need to understand who is a Brahmin before we can understand the popular stand. Brahmin is a person of knowledge and put him in any society anywhere in the world he or she would naturally find ways of improving the situation around him through creating a yearning for knowledge or spreading knowledge. Area of study or depth of understanding may vary depending on her or hisevolution.

61

Therefore, he would also know how and when to consume flesh if at all, and how it could effect the overall nature and would have enough control to act accordingly. For example he would be able to see clearly that meat is aggravating the egoistic tendencies and disturbing his own life as well as the environment around him or that fish is aggravating passionate and lower tendencies and would himself practice restraint while others may get swept by the tendencies like the ship in the stormy sea. Or even vice versa and use them for creating the required performance as one would use steroids and drugs.

These type of observations and understandings led to creation of tantra especially the Panchamakara Tantra. Here I use the term Brahmin to represent the ones with insightful knowledge and not caste Brahmins or initiated Brahmins.

Q. Then how does one define Kshatriyas and Vaishyas?

My take: Kshatriya is someone whose taste of life and tendencies revolve around naturally being protective tothe people who are around him and need the same and thecapabilities that facilitate honing of the instincts for the same.

On the other hand the Vaishya is one who irrespective of where he is or whatever is the prevailing socio-economic situation he can still find ways and resourcesthat can give him his livelihood through trade or even

62

fill up national coffers if need be. Who do you think created the market out of the seemingly most ordinary? Not always the men of knowledge.

Whether it be sale of Rudraksha, sale of red coral or whatsoever and in the present reference the IPL or 20/20 in cricket are all examples of the Vaishya instincts and inability to sell other games lack of thesame.

Q. Then why is eating of meat considered bad?

My take: In general one eats what is available and cooksin the most effective way possible to digest it. When the indulgence or habitual consumption of anything begins to effect the mindsets as well as the social amity and harmony it begins to become a cause of concern and those who can see the cause and its effect begin to avoid both the item as well as the consumers for the same reason of maintaining harmony in their ownlives. Therefore in Yoga we never ask people not to eatmeat etc; as the mind becomes relaxed and the body capable of sensing the effects of the same one learns and lives by his own experience.

Q. How would you explain a shudra?

My take: Shudra is one who survives and profits on serving and following others. A shudra is one who irrespective of his knowledge or inclination does not have the aptitude of the Brahmin, Kshatriya or Vaishya and many a times or has them in very developing state

63

yet to serve his own purposes of existence and may evenbe working for another shudra depending on his ability to find usefulness for himself in the society. This implies also that even if one were to serve a Brahmin and even gain enough knowledge to teach yet cannot helpothers gain that knowledge intrinsic in what is their in his lessons is different from the shudra who serves the vaishya only in terms of vocation and may be degreeof evolution, yet, is a shudra all the same. It may be noted though that all have the above mentioned drives; and it is ones ability to manage as well as find newer challenges that determines his real qualities a

Q. Does this imply that the caste system is the solution to the present social malaise that it itself has created?

My take: Caste system that exists today is the degenerated effort of the seers who were following or trying to create a system where one could help the others to grow and proceed in the evolutionary process.It got degenerated perhaps for various reasons. Primarybeing that those in the process lost the spirit of the process and the humility to accept their own shortcomings and unable to lead began to exploit what was already achieved. The caste system as we are told or we see is more a definition that was created by those who were trying to fathom the reality or had a vested interest. Caste system was never cast in stone, it was more a term to explain ones attitude or aptitude

64

or make a reference to explain a context till organizedefforts began to create a change and political mandate was extended to create a change whereby peaceful coexistence and growth could be pursued.

Q. Instead of Yoga can one get the same effect by pracitising meditation or mantra chanting?

My take: All processes that involve working through relaxation are very much part of yoga. The processes may or may not allow for certain yogic practices though. Yoga itself is derived from Tantra and mantras are very integral to tantra. It is in fact said that Tantra is the teaching that was taught to Shiva by Shakti and Yoga the teaching by Shiva to Shakti.

Meditation is the state where one is with full awareness and soaring into the depths of the awareness and in the process getting more and more realized wherethoughts cease to exist as the awareness increases. This can be achieved by gradual practice; Which furthergets accelerated for those who may perform other yogic practices and prevents ones downfall in case of any mistake or wrong effort. Meditation is explained as theseventh stage of the Ashtanga Yoga of Patanjali and the fifth, sixth, seventh and eighth stages of Ashtanaga Yoga in popular conversations where all the practices tend to fall into Pratyahara, Dharana, Dhyanaor Samadhi.

65

So to answer the question its not a question whether Yoga can give the same benefit but that where do we wish to reach in our practice and what tools are we willing to employ and Yoga has all the necessary tools for the same and the two mentioned are also states and tools of growth.

Q. Why are women considered weak on ethics or unethical?

My take: Let me put it like this; when a woman acts predominantly out of emotion or a man out of intellect it can get to be seen as wrong by those who may not be benefiting out of it. And for others they could be heroes.

Traditionally women has been shown as Annapoorneswari or one who provides for the needs of the seeker on his way to self-realsiation and the male is the Muni or theone who has or seeks to conquer the mind.

What we see or the way we see has a lot to say of our own state of being –mental and physical. Women and men are the representations of the two main principles of creation at a physical level. Just as Ganga can never be impure or dead because it represents life so also a women also can never be unethical or weak on ethics andtherefore impure.

When a woman does things that may not normally be acceptable in established systems one must question oneself and the system and try to understand what and

66

where the system has failed to support her traits and tendencies to support, nurture and nourish life which is her inherent drive to which she is drawn to whether she likes it or not. The space required for these is her essential need or one would end creating foundations of a weak and sick society (which can be seen blatantly in any family where woman is a victim of domestic violence or excessive controls –certainly the picture replicated in every household makes me shudder; we would then be better dead than alive). What could be seen as lacking at best can and must be provided an exposure to a balanced education which alone can be the key to a more elevated and balanced expression.

Just as stepping on grain is not sinful for a farmer, selling food or even water not a sin for the trader, orhunting or killing for a soldier in action so also the normal rules of ethics and morals cannot bind a woman intent on bringing change and performing her functions as the nurturer and nourisher of life and civilization.

Rules and ethics are cannot be for a man or woman. Theyare based on the times, vocation, geography, social conditions etc and the realities created due to the same.

Woman who by nature seeks and feeds on stability, recognition and acceptance would never go against established norms unless it begins to threaten her verypurpose as a nurturer and nourisher. Moreover in times when the normal established social norms fail she alone

67

has the key to the light and transcendence which has been illustrated through representation in Puranas where she takes the form of Mohini to bring the nectar to the Devas, the form of Mohini to destroy Bhasmasura,The form Durga where all gods feel the need to arm her with their prized weapons to destroy evils (where all else have failed) and of Mahishasuramardini to destroy Mahishasura.

Organised society and its amenities is a gift of women and the rules of the same too need to be framed and implemented by women. Men have and shall continue to make a mess of things by trying to manage what was created by and based on the approaches of women.

When she is seen as wrong has a lot more to do with howshe goes about it rather than what she does. Joan of Arc was dedicated to the cause of the people but had faith in the established social systems and the when she began to become too powerful for the established systems she became the bad woman. Rani Laxmibai of Jhansi was a good woman till she kept towing the British line and when she felt that the cause of peoplewas being challenged she became the bad woman.

Yet other queens like Durgavati or even Jijabai had no such problems as they worked from positions of strengtheven though they too were challenging existing systems so also Golda Meir who led and saved Israel.

68

In fact when there is absolute chaos a woman is capableof supporting and raising the consciousness as she never has the problem of satisfying the intellect that needs her support and acting purely out of instinct naturally homes in to the supreme consciousness which is the mainstay and eternal quest of all living beings.

What supports this is the regular practices to keep thetools that help one to move forward in perfectly primedcondition which helps one to respond much more efficiently and naturally. And this is where the need for Yoga comes in. It is here that the Shatkarmas play a critical and important role.

Q. What form of yoga do you teach?

My take: Either it is yoga or it is not yoga. These various forms that we hear of are just difference in approaches developed while catering to the realities ofthe teacher as well as the people it was directed to and this could in fact complement the efforts of the seeker to learn if integrated. They may be as a result of the focus of the crowd that the teacher tried to address or reflection of the conditions under which they evolved. Yet all are the result of efforts to create that change within.

I am keen to learn and enhance my abilities always. When any thing is learnt it slowly gets integrated in my approach to my growth and once the experience of thechange it can bring about is discovered, I do share it

69

without much concern of how I may be encroaching on anysystem. Not out of disrespect but out of reverence to the effects realized and experienced gained as a resultof the practice.

Yet basically I have found that what I am mostly doing or learning is largely connected to the teachings of Bihar School of Yoga and since it was I was largely trained and initiated, moreover the needs of students while teaching I faced were not much different from those of my predecessors therefore the practices are mostly common; you could for the purpose of understanding say that it is this style that I teach, yet if you find my methods, sequences, approaches and methodologies different do not feel baffled. Practice to realize and experience the spirit, and understand why I prefer to say either it is Yoga or it is not Yoga.

Q. What is the basis on which you plan your classes or sequence your practices or sets of practices?

My take: Most of the time in an asana, pranayama class Itry to make sure that the practices can be done by mostof the people and do not interfere with the digestive process so if the time gap has not been enough I may avoid certain practice which may stretch and twist the trunk or strain the nervous system. Then in the class itself as per the traditional approaches to yoga I would begin and end with chants (normally). The Asanas would precede breathing practices and the breathing

70

practices would commence with the cooling to heating, from active and dynamic to relaxing and meditative.

Every Asana session I have the practices that include bending forwards, backwards, sideways, twisting, inversion, balancing on hands and feet and some relaxation. The capability of the majority of participants and their individual requirements expressed then decides which particular practice shall be used.

It can also be seen that when practiced are in a fixed sequence it can have an addictive effect on the mind and therefore to give the possibility of extended practice for the participant in her or his own practicethe practices have been placed in a sequence to ensure commitment, regularity and continuation of personal practice.

Q. Some people have the view point that movies are the cause of the crimes and ugly situations in the society,what do you say?

My take: Let us also include the stories and books we read in the same. Movies are made with the view to makeprofit and also to identify with a segment of population who must be large enough to be influenced tocome. Movies are also meant to help people reflect uponsomething that’s happening in the society which may be either desired or otherwise. Now this reflection is possible if people are in a tuned up state of body and

71

mind; looking at the drug sales statistics and the number of hospitals coming up we need to ponder if thishope for intent of reflection is in place or not.

We have to accept that we need our idols and we need examples to imitate for getting what we desire. When wesit to watch a movie or read a book it is a whole arrayof drives and its layers in various intensities sittingto undergo the experience. The result is that irrespective of the social stigma, need or realities, one only sees what one wishes to see.

Therefore I believe that it is here that the education system and the immediate family plays a great role, so also the society and leaders of the society.

The three most important things that need to go along to create a good communication between the medium and the masses and achieving a healthy result are:

1.Regular practice for tuning the body and mind whichcan be achieved by yoga alone.

2.Periodic discussion between responsible, healthy and well informed people in the media and even between leaders or teachers and the masses to define the trends.

3.Karma Yoga –taking up responsibilities in ones areaof interest and bringing it to its conclusion. Alsoensuring that these areas of responsibilities include those that can support ones growth and life.

72

In traditional yogic systems one was taught to cookon firewood which not only fed all the pilgrims andvisitors that passed by but also gave one the decision making ability and developed ones intuitive faculties; taking care of the cows and domesticated animals developed ones sensitivity, love, gratitude and communication; and the worship or yajna developed among other things ones faith andfocus in life.

Q. Do you think its alright for married women to have aworking life?

My take: One needs to have a clear idea of what and how things are earned and when it is not. What I feel is more of an academic opinion and does not take into account the parents so much.

Marriage cannot be about producing and bringing up children alone. It is about creating a great citizens. It is a complete enterprise in itself. Once a person ismarried, for both the spouses it becomes essential to make necessary sacrifices for this great yajna of providing leaders for the country and this is not possible without nurturing the child and setting up great examples for the child. So the question cannot beif married women can work or not or who must stay at home etc. The question would be in the given circumstances what is necessary for the child and what are the sacrifices necessary for the same; Which could as well be that both parents need to work or both need

73

to take some decision that even if painful would be taken in the interest of the childs growth.

It is more about efficient management of opportunities,resources and needs. The pursuit of fulfillment of needs must nourish the growth of the family through inclusive knowledge as well as support experiences for the same.

Q. Why do people try to demean women by offering bangles to men as a sign of their inabilities?

My take: It may be seen as to demean in the present state. It used to be a message most of the times by women or even subjects and dependants in general, perhaps, initially to those men in positions of responsibility or with the capability and resources, that the time for tolerance and indulgence in giving others space and time to understand, both of which comevery naturally to the feminine gender was up and inaction was no more a virtue and now unacceptable and it was necessary for people to rise, as adversary or perpetrators actions, which otherwise may have been tolerated to allow the person to mature had reached itschildish standards and were hurting the social fabric to its very core and now needed to be shown its limits.

Q. Is corruption really the problem of India?

What are the reasons for the slow economic development of India , is it the corruption or is it due to the

74

inefficiency of work of the Government officials? What is the solution?

My take: The solution has to be from the grassroots and begins from each individual. Yoga plays a great role inthis (especially the form that gives emphasis to Ranayama, Shatakarmas and Yoga Kriyas). This shall remove the impurities in body and nervous system to a great extent this in turn shall make the mind strong and clear and teach people to appreciate efficiency andrise to the challenges which shall remove inefficiency over a period which in turn shall neither allow for corruption to stay and would naturally improve the economic development as the people get more and more organised and efficient.

There is no miracle or magic involved; its purely hardwork and defined dynamics.

Q. Do people who achieve great things in life have inspiring parents in general?

My take: Not always; but certainly a strong and resilient mother can make a huge difference. The parallel can be drawn from farm and seed. Both the fields and the seeds potency does determine the growth and quality of the plant. The society and other influencing elements play the role of winds, rain, climate etc.

75

Q. What is the influence of capitalism on parenting?

My take: Influence of Capitalism cannot be much if the parents are well and holistically educated. Though presently many times children are victims of the same materialistic race that parents have got absorbed into.Holistic education implies disciplining and focussing of the mind.

Q. Do I need to quit if am not successfull how much I try?

My take: Theres always lots to be done and if the trialsbegin to eat into the peace of mind and other essentialfunctions and begin to turn you into a burden for others and a liability; its better to quit, and perhapstry it when u are more self reliant.

Q. Do you have any aims to make your own ashram?

My take: Own ashram?? I am not very sure about that yet need for a set up that could be called an ashram as well is more or less a reality. The scale and size may vary though. Since I have to take care of this body till it willingly continues to support the soul. Yet, Iam very clear that I am a seeker of knowledge and that education alone can be panacea to all ills around and that’s what is going to determine whatever I do. Alone one can do nothing except keep trying; it’s the team that acts and brings success. Everyone has a unique role and function. As of now I have made my role to learn more, share what has been learnt and create

76

applications and modules based on Yoga to convey the promise of Yoga as well as create opportunities that facilitate and catalyse the change in people that they wish to see.

Yet to do the above I would need to do it in a way thatI can enjoy it and therefore am working with a few target groups and a broad outlay in mind. This may evolve over a period of time. 

Yet as of now the idea is of a temple for the Devi which would be a center where essential elements of what can reach out to help people shall shape the work culture of the people in the temple and those working for the temple. Which includes Yoga, Education, Finance, Agriculture, Animal Husbandry, Culture & Arts.The target group is the youth, women and defence as well as police widows and orphans.

This considering the scale and the realities of such anenterprise involved would need to be more of an collaborative effort with different people working together in their own unique spheres and building up oneach other’s strengths. I understand that this would bean elementarily a commune with all at more or less a independent and unique standing; Nurturing their own areas and people who wish to grow.

My area would perhaps be to solely work on the needs ofthe people and develop communities that could work on it through yoga. My area and therefore each area of

77

activity would need to be a self sustaining pilot project that would be closely working with people who would be able to implement this at a much larger scale in the society.

I know it’s ambitious but then I have nothing to lose by being ambitious anyway. For sure it shall have to berobust self sustaining organisation.

***

78

Quotes for Contemplation

From the ‘Panchatantra’

A man should not keep company with one whose character,family, and abode are unknown.

His action no applause invites Who simply good with good repays; He only justly merits praise Who wrongful deeds with kind requites.

The lustre of a virtuous character cannot be defaced, nor can the vices of a vicious man ever become lucid. Ajewel preserves its lustre, though trodden in the mud, but a brass pot, though placed upon the head, is brass still.

To consider, Is this man of our own or an alien? is a mark of little-minded persons; but the whole earth is of kin to the generous-hearted.

Intelligence can accomplish things more easily than army and weapons (that is - physical power).

Excellent, average, and low qualities appear in anyoneor anything due to association with person or things ofthe corresponding type.

Truly good men are like rubber balls; even if they fall they bounce back. A fool falls like mud and gets stuck to the ground.

One should seek for the salutary in the unpleasant: ifit is there, it is after all nectar. One should seek

79

for the deceitful in the pleasant: if it is there it isafter all poison.

A great man does not lose his self-possession when he is afflicted; the ocean is not made muddy by the falling in of its banks.

This is the greatness of the truly great, who wear wisepolicy as an ornament, that they never give up what they have begun, even when hard times bring swelling calamities.

He who pays of debt to the last coin; who extinguishes the last spark of fire; who extirpates the last of his enemies; who eradicates the last trace of a disease; heis the wise man who never faces ruin.

It is not weapons that strike down the foe; it is wisdom that in the end lays him low; the arrow strikes the body; just that; no more; wisdom strikes at the root; destroying all; family fame and sovereignity.

If a monarch his subjects does not please fulfilling his responsibilities, protection and other royal duties, his rulership is of little use, like the teats from the necks of ewes.

Passion for virtue, aversion for vice; affection for men of good conduct: Such a monarch for long enjoys, Royal Glory resplendent, with the white umbrella, waving plumes and pennant.

80

Trust not a former enemy who comes professing amity. Mark! The cave thronged with owls was burned by deadly fire the crows kindled.

Ask not the lineage or profession, learning, or countryof origin of the guest at your door at mealtimes or at rites performed for ancestors.

To give to receive, to dine, to be dined well, as well;to talk to listen in secret: these six are sure signs of affection.

Trust not one unworthy of trust, nor even one in whom you repose trust; such trust might breed many a peril that destroys a person root and all.

The wise root out one fiery foe by means of another more fiery, as a sharp thorn by one sharper, so that pain turns to ease.

When life is drawing to a close and a wife and friends are lacking, the wise man reaches out for ways to ensure for himself a good living.

Persons mindful of their well being, Had better eat a mouthful at a time, eat what is easily digestible , eatfood that is good and nourishing.

Whoever makes friends with a foe far more powerful thanhimself is feeding himself poison; of that I am by no means uncertain.

81

When loss of the whole threatens the prudent man parts with a half to carry on with the other half for total loss is hard to take.

Men with practical sense will not expend too much for too little profit: Prudence consists in this: protect agreat deal at little expense.

As a man in soiled clothes sits here there and any where, so also he who strays from Virtues path cares not to preserve mere tatters of good conduct.

One single daughty warrior with fiery courage headed for battle, fires an army entire, but if there is one broken blighter, the entire army is routed.

There is almost nothing in this material world that does not require money for accomplishment. Therefore a wise man must make every effort to acquire wealth.

A diligent and persistent man is always, prosperous in this world. But a lazy and coward believing only in destiny, never goes anywhere. Therefore one should forget destiny and actively, pursue his dream. If he does not succeed, then he should try to find, what wentwrong and correct it.

Benefits from soft options and shortcuts will be short lived.

Planning and resolute action should go hand in hand.

Never postpone any action.

82

Deploy acquired money properly and not hoard

Do as much of virtuous deeds since life is short.

Do not lose composure when calamity strikes

Use appropriately your Hands, feet and brain.

Never make derogatory remarks about anybody in assemblyeven if they true.

The worldly wise know that there are things that can betold to some people but not to everyone. Then there arethings that should be kept to oneself.

Also there is a right or wrong time for saying things. One should say things only after giving careful consideration to all factors.

A person whose intellect does not get fogged even in the face of calamities can get past them unscathed using his intelligence.

Friendship between most men is based on favor and obligation. Friendship between fools is based on fear and greed. But friendship between gentlemen occurs justby seeing each other.

Wealth can have only three states – given in charity, spent in enjoyment, and loss. If it is not given in charity or enjoyed, it is lost.

It is easy to find people who would always give pleasant advice. It is hard to find those who would

83

give unpleasant but beneficial advice, still harder to find ones who would listen to that advice.

The association with great men always leads to progressand prosperity. A water drop on a lotus leaf shines like a pearl.

When learned men decide on the use of certain tenets ofpolitical ethics after group discussion and considerable thought, their efforts are always rewardedby success.

A person without dharma is as insignificant and disgraceful as a moth and a mosquito, Practice of dharma is the only thing that distinguishes man from animals – Very briefly this is the essence of dharma: To do good to others is virtue, to harm others is vice.Practice it in daily life and do not do anything to others that you deem harmful to you. Cutting down treesand killing animals are all such acts.

The wound inflicted by weapons will eventually heal, but that created by words never heals. Therefore one should never use abusive and hateful words because theyact like poison.

First dictate of wisdom is not to initiate an action without considerable thought; the second sign of wisdomis not to abandon an initiated action without taking itto a successful completion.

84

Silk comes out of the worm, Gold out of the rocks, The lotus from filth, Fire from a piece of wood And the gemfrom the hood of cobra So too, virtue can come out of the people humbly born.

The storm spares the low-bowing and weak grass But uproots the tall trees The strong fight the strong But not the weak.

A strong man who puts his faith in others, May play with life, But a weakling who is always wary, Escapes death, Even at the hands of the strongest men.

Where the wind cannot go in to blow, nor the sun’s raysfind a way, even there the wise man’s wit, always enters and without a delay.

He who has no wit of his own, nor sense to listen to a friend, will meet a miserable end.

Bad blood ends all great houses; bas words end all friendships; bad government is the end of a country; and bad deeds of manly glory.

Vilest of vile is that man who bears patiently through greed or fear, the outrage perpetrated on his clan.

85