The Purpose and Significance of Pilgrimage (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 10)

(http://literature.awgp.org/akhandjyoti/2005/Mar_Apr/v1.SignificancePilgrimage)    

You have come here to the Gayatri-Tirtha (Shantikunj) for a sadhana camp.

You must understand that this kalpa - sadhana experiment is not going to transform you from a physically old or weak person into a young and stout one; rather, it is actually meant to transform your inner personality.

You should therefore make the best possible use of your free time here in -
- introspection
- swadhyaya
- contemplation
- japa-upasana, and
- discussions with enlightened sadhaks around.

Go over to the banks of Ganga nearby, take a stroll there in the evening, sit and meditate, or relax and energize yourself in the purifying vicinity of the holy river.

Don't let any part of your routine be wasted in wayward activities and thoughts.

This is what would justify your being here in a real tirtha.

I have attempted to make this tirtha as a living replica of the tirthas of the ancient times.

It has been established in the sacred Saptasarovara region on the banks of Ganga, right at the place where Maharshi Vishwamitra's Tapasthali was located in the Vedic Age.

The Purpose and Significance of Pilgrimage (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 09)

(http://literature.awgp.org/akhandjyoti/2005/Mar_Apr/v1.SignificancePilgrimage)   

Tirthas are not the sites where people congregate out of religious faith and do nothing except crowding the place with cars, buses and modern–day gadgets of tourism; bathing in the ponds or rivers there, offering some customary worship in the shrines, and distributing some alms to beggars.

Such a pilgrimage is no different from a picnic trip.

After spending all the money and time, you may have the satisfaction of completing a pilgrimage to a 'popular tirtha', but reality is that doing a pilgrimage in this manner is not genuine and worthwhile.

You must understand the correct meaning of pilgrimage.

While going to a tirtha, you must remember that your journey and stay there are meant for getting deep inspiration for self-refinement and self-upliftment.

Pilgrimage is for:
- introspection,
- practice of penance and selfless service, and for
- resolving to single-pointedly strive for an enlightened future.

The devout endeavors of self-discipline and self-transformation of today, lay the foundation of a brighter tomorrow.

Pilgrimage should be a milestone in this ascending uphill climb of the individual self.

The Purpose and Significance of Pilgrimage (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 08)

(http://literature.awgp.org/akhandjyoti/2005/Mar_Apr/v1.SignificancePilgrimage)  

The monasteries established by Lord Buddha were also like Aranyaks.

Those who used to renounce their worldly attachments, and were dedicated to selfless service and dissemination of the divine teachings of Lord Buddha for the welfare of all, used to be the permanent inmates of these monasteries.

Well, you may call them as "Bauddha-vihars" instead of Aranyaks; it hardly makes any intrinsic difference.

Such sacred centers of learning and training, where every moment of life is dedicated to tapa-sadhana and service, are tirthas indeed.

The Purpose and Significance of Pilgrimage (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 07)

(http://literature.awgp.org/akhandjyoti/2005/Mar_Apr/v1.SignificancePilgrimage)  

This place is like a sanatorium for spiritual healing.

Doctors and medical experts may be there in any conventional hospital, but sanatoriums are equipped with a distinct additional facility – viz., health restoring atmosphere in a natural setting.

What patients now a days gain in good sanatoriums in terms of health benefits, used to be provided in the Gurukuls and Aranyaks to the aspirants in ancient times, in terms of virtuous and spiritual growth.

In ancient India, Gurukuls were educational tirthas for young children, where they used to gain in-depth knowledge of life and existence, from their mentor Rishis, on all aspects of life.

They also used to get thorough training for activation, refinement and growth of their talents, and for overall development of their personalities.

Aranyaks also used to serve as centers for training of the elders (vanaprasthis) in the sadhana of altruistic service and social welfare.

The Purpose and Significance of Pilgrimage (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 06)

(http://literature.awgp.org/akhandjyoti/2005/Mar_Apr/v1.SignificancePilgrimage) 

If you regard Shantikunj as Gayatri-Tirth (a Tirtha for Gayatri Sadhana), you must follow the disciplines here and make the best use of every moment of your stay for your spiritual enlightenment.

Here we have strict timetable from the moment you get up (early in the morning at 3:30 am) till you go to bed (at 9pm).

The arrangements, activities and time-schedule are so designed that if you follow them sincerely, within a few days, you would imbibe a regimen of self-restraint and moral discipline.

Interaction with people here will also inculcate in you, the art of living a truly civilized and cultured social life.

You will get an opportunity to know the fundamentals of spiritual Sadhana and Indian Culture, and also gain an experience and practical guidance for imbibing an austere, ascetic life, with dignified simplicity.

The Purpose and Significance of Pilgrimage (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 05)

(http://literature.awgp.org/akhandjyoti/2005/Mar_Apr/v1.SignificancePilgrimage) 

If you go for pilgrimage, you must keep this purpose and importance of tirthas in mind.

If you are lucky to reach and stay at a tirtha, where the spiritual vibrations of the Rishi Age are still active in some form, you must devote yourself to cultivating an attitude of quietude to the uplifting vibrations pervading there.

You must know that tirthas are not meant for merely going through some mechanical rituals and beseeching worldly favors from the deity.

The Purpose and Significance of Pilgrimage (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 04)

(http://literature.awgp.org/akhandjyoti/2005/Mar_Apr/v1.SignificancePilgrimage)

But what about the actions?

What is required to be done on this front of spiritual development?

Refinement of personality by dedicated sadhanas, and selfless service for the welfare of others, adoption of generous, altruistic attitude in daily life are essential components of the yoga of action.

It is these kinds of karmas that correspond to what is referred in the religious terminology as punyas.

Progress on both fronts is necessary for washing out the sins, and attainment of auspicious qualities and divine grace.

Connection between the two poles of electricity is essential for the flow of current in a circuit. Similarly, the harmonious conjunction of both Gyana and Karma leads to fulfillment of devotion and righteousness, which then effectuates the supernormal attainments or siddhis of spiritual elevation.

Tirthas were created in the ancient times to provide the motivating energy and atmosphere for transcending and transmuting both Gyana and Karma into the supreme state of self-realization.

The Purpose and Significance of Pilgrimage (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 03)

(http://literature.awgp.org/akhandjyoti/2005/Mar_Apr/v1.SignificancePilgrimage)

You think that just worshiping the God, and chanting some mantras, or reading devotional epics like the Ramayana would do everything towards your self-realization.

No!

This itself is not sufficient to inculcate the susanskaras.

Sentiments, thoughts and corresponding actions – only the integration of all of these can complete the process of cultivation and sprouting of the noble sanskaras.

In fact, spirituality also means awakening and expression of susanskaras.

And, these are generated only by the righteous integration of knowledge (Gyana) and deeds (Karma).

- Divine prayers,
- worships,
- devotional practices,
- japa (rhythmic enunciation or chanting of mantras),
- meditation,
- swadhyaya (self-training through study of sagacious thoughts / teachings, and works of elevated souls), and
- satsang (being in good company; attending enlightening discourses, discussions on different aspects of life) pertain to what is essential for the knowledge aspect of sadhana.

The Purpose and Significance of Pilgrimage (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 02)

(http://literature.awgp.org/akhandjyoti/2005/Mar_Apr/v1.SignificancePilgrimage)

I do not know whether bathing the physical body in the water of holy rivers like Ganga washes away your sins or not.

But, I can assure you that if you take a deep plunge in the spiritual Ganga of divine knowledge at a vibrantly alive tirtha, it would not only cleanse you from within, but also enable you to keep the 'cloth' of your life always 'clean' in the future as well.

Why?

How?

Because, you have practiced penance and devotion at such places, and performed sadhanas in the spiritually empowering ambience there.

You seek guidance of the elevated devotees and sages there to solve the problems of your worldly life, to get rid of your shortcomings.

You derive inspirations and mental strength from their ennobling and enlightening company, teachings and blessings.

All these help in cultivating virtuous tendencies (susanskaras) in you, which become an intrinsic and integral part of your nature, if you also assimilate these teachings and inspirations in your conduct and deeds, if you follow an altruistic, duty-bound life imbued with high moral values.

The Purpose and Significance of Pilgrimage (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 01)

(http://literature.awgp.org/akhandjyoti/2005/Mar_Apr/v1.SignificancePilgrimage)

(Translation of a discourse on "Tirthasevan Ke Mahatva Aur Prayojan")

Let us begin with the collective chanting of the Gayatri Mantra:

“Om Bhoor Buvah Swah, Tatsaviturvareñyam Bhargo Devasya Dheemahi,
Dhiyo Yonah Prachodayaat ||”

Sisters and Brothers,

"Tirtha" – a holy place of pilgrimage – hearing this word itself is so soothing! It fills our hearts with sacred feelings and joy.

Just, imagine! How divinifying the tirthas must have been in their original forms, when the transforming spiritual vibrations of the Tapa-Sadhanas of great Rishis and siddha saints were intensely present in these places.

Pilgrimage to such places used to cleanse the pilgrims' inner selves, wash out their evil tendencies and open up before them the path of righteous living.

It must have been truly purifying and enlightening to live there for some time!

The Spirit of Spring and Awakening of Kundalini (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 14)

(http://literature.awgp.org/akhandjyoti/2005/Jan_Feb/v1.AwakeningKundalini)

I want to open my heart before you all on this Parva of Vasant Panchami:
- to share my loving compassion for humanity;
- to show you the spring of karuna that has erupted in my inner self;
- to tell you how much compassion is there in its deep folds to make every life noble;
- to let you see the indwelling divinity.

I want to distribute all these divine attributes among you as well.

You look at these, experience and test them, and if you have courage and quality, come forward and take these divine attributes from me – your Guru.

Take home:
some peace,
some greatness, and
everything that is noble, sublime, and glorious, from here.

I want to endow you also with the immense powers of shaktipata and kundalini that my Guru had blessed me with.

May you become worthy of these boons. This is what I wish for you all on this holy day.

||OM SHANTI||

The Spirit of Spring and Awakening of Kundalini (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 13)

(http://literature.awgp.org/akhandjyoti/2005/Jan_Feb/v1.AwakeningKundalini)

Brahmvarchas Shodh Sansthan has been established to
- revive the scientific basis and training practices of
     - elevation of vital energy,
     - hidden talents, and
     - spiritual awakening of consciousness force by tapashcharya (tapa).

Gayatri Nagar, Shantikunj has been built for
- the renaissance of theism by nurturing a community of divine-centered human beings, as a model of heavenly ambience on this earth;
- manifesting the virtues of selflessness, simplicity, duty, service, endurance, benevolence and co-operation in their day to day lives.

Thousands of people come here to receive our love, guidance and help; they come here to seek the light of knowledge and wisdom, and to get inspirations to progress along the righteous path.

The Spirit of Spring and Awakening of Kundalini (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 12)

(http://literature.awgp.org/akhandjyoti/2005/Jan_Feb/v1.AwakeningKundalini)

If you cannot develop sanskaras (virtuous tendencies) in your children, send them here, send them to me.

Why?

What will I do?

Like Rishi Valmiki,
- I can transform your children into Lava-Kush;
- can make their mother a blessed tapswini (performing spiritual austerities) like Devi Sita,
- and endow you with the ideals of Ram-Lakshaman.

This is why Shantikunj and Brahmavarchas Ashrams were founded on the auspicious parva (festival) of Vasant Panchami, as nuclei of our mission of Yug Nirman, for worldwide dissemination of the light of knowledge, theism, and divine Vedic cultural values.

The Spirit of Spring and Awakening of Kundalini (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 11)

(http://literature.awgp.org/akhandjyoti/2005/Jan_Feb/v1.AwakeningKundalini)

I have only two dreams:
1. inculcation of divinity in humans, and
2. creation of divine life on the earth.

My supramental attainments of Shaktipata and Kundalini are dedicated only for materialization of these objectives and for nothing else.

Blossoming of Brahmvarchas in every dimension, every impulse of life – this is incarnation of divinity in the human self.

And what is the descent of heaven on the earth?

Well, heaven or paradise is not some God's capital (Vaikuntha) in the subtle world.

It can very well be created on this earth, in the very world we are living in.

The ambience and circumstances of a paradise are created wherever good people live in moral discipline, with mutual love and cooperation.

I wanted to build a model colony, village or town:
- where elevated personalities could live simple, happy, dignified lives, devoted to high ideals;
- where people could set a living example of what an altruistic, purposeful, glorious life, engaged in welfare of all, is like.

Gayatrinagar, Shantikunj amply demonstrates the realization of this dream.

The Spirit of Spring and Awakening of Kundalini (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 10)

(http://literature.awgp.org/akhandjyoti/2005/Jan_Feb/v1.AwakeningKundalini)  

Theism evolves in Brahmavarchas.

Brahmavarchas includes - awakening of the infinite powers hidden or dormant in the inner self by pure ascetic practices (tapa) of:
- self-discipline
- self-refinement and
- self-transformation.

The principles of Brahmavarchas incorporate:
- self-restraint over the sense organs (by observing austerity, fasting, chastity, etc.) at the gross level, and
- control and purification of the thoughts, aspirations and sentiments of the inner self, on the subtler levels.

This is how tapa generates spiritual energy and activates the latent divinity existing in the individual.

I had initiated my Brahmavarchas on the day of Vasant Panchami.

In one word, it is a confluence of theism and tapa.

Theism means adoption of a moral, righteous life; and

tapa means voluntary adoption of hardship, penance, austerity, for achievement of high ideals and altruistic endeavors.

Brahmavarchas Shodh Sansthan of our Mission is a symbol, a place where I want to demonstrate and teach the super-science of Brahmavarchas.

The Spirit of Spring and Awakening of Kundalini (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 09)

(http://literature.awgp.org/akhandjyoti/2005/Jan_Feb/v1.AwakeningKundalini)  

The religious shrines, the methods of worship and devotion are there to:
- to help condition our minds, our inner selves
- ponder over and experience His cosmic consciousness
- to know and link ourselves with the divine values.

The temples of Gayatri Mata, built by us, are symbols of the eternal teachings of Gayatri Vidya.

Gayatri means shraddha, viveka, karuna and pavitrata (pavitrata means piety of body, mind and heart).

You should keep the holy pictures of Goddess Gayatri, worship it, pray and meditate before Her with heartfelt devotion and faith.

This would gradually induce Her grace and virtues in you.

We all should adopt theism in practice and also spread it around us.

You all may begin with sincere devotional practices before Gayatri Mata's picture in your own house and also inspire your neighbors to do so.

The Spirit of Spring and Awakening of Kundalini (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 08)

(http://literature.awgp.org/akhandjyoti/2005/Jan_Feb/v1.AwakeningKundalini) 

Believing in God means:
- having faith in His eternal omnipresence
- believing in His absolute Law of Karma

His Law allows us be the architect of our own destiny; His Law is simple - as you sow, so you reap.

Each one of us can be blessed by His infinite grace; but first we have to abide by His laws that are essential for the ideal maintenance of His creation.

This is what theism teaches us.

The Spirit of Spring and Awakening of Kundalini (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 07)

(http://literature.awgp.org/akhandjyoti/2005/Jan_Feb/v1.AwakeningKundalini)

The day of Vasant Panchami is full of grand opportunities for noble resolutions and initiatives.

This is the day of landmark initiatives for our mission.

Each year, this day sparks a new enthusiasm and a new courage in me, that drive me to elevate and expand my efforts with greater zeal to beautify this world, to work for the welfare of all beings.

The milestones of our mission's achievements towards social awakening and revival of the divine cultural values have all been initiated through resolutions made on this day; new projects have been undertaken on this very day.

Now, today, we have to take another leap along our forward journey.

We should strive single-pointedly to spread the light of true Theism - faith in divinity, the universal ethics.

Disciplines of morality and ethical conduct are integral facets of Theism.

The Spirit of Spring and Awakening of Kundalini (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 06)

(http://literature.awgp.org/akhandjyoti/2005/Jan_Feb/v1.AwakeningKundalini) 

If you are sensitive to your duties, and have adopted noble moral ideals in your conduct and deeds, your consciousness (being) would work like a sublime magnetic force that would naturally attract spontaneous support from all directions and from everyone, and will also invite divine grace.

This certainly happens in the lives of saints; this is what manifests in the lives of great personalities like Gandhi and Kagaba.

The history of Indian Rishis is an immortal testimony to this fact that - emergence of karuna in the heart eventually leads to sainthood, and divinisation of the ego-bound human self.

The Spirit of Spring and Awakening of Kundalini (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 05)

(http://literature.awgp.org/akhandjyoti/2005/Jan_Feb/v1.AwakeningKundalini)

Whenever the indwelling divinity is awakened in an individual, it expresses itself:
- as pain
- as sensitivity to share others' agonies
- as unbounded love
- as karuna.

God is not a physical structure or a material creation - It is Brahma – the omnipresent, eternal consciousness force.

Consciousness cannot have a material structure or shape.

It is most naturally expressed and experienced in pure sensitivity.

What is pure sensitivity?

Well, in essence, it is that intrinsic spiritual power which gives rise to viveka (enlightened discernment) and karuna.

The Spirit of Spring and Awakening of Kundalini (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 04)

(http://literature.awgp.org/akhandjyoti/2005/Jan_Feb/v1.AwakeningKundalini)

Compassion is that which makes one cry with others’ sorrow, which drives one to live for others’ welfare.

Sagacity is that which guides one to live a dignified life of a noble human being, who engages his talents constructively in righteous pursuits.

Look for example, at Kagaba – who is honored as the "Gandhi of Japan".

He dedicated all his life in the service of the downtrodden, the helpless, and the patients of leprosy and other dreaded diseases, who are practically abandoned by their families.

His karuna (compassion and generosity with saintly love) for them inspired his wife also to join in his altruistic mission. Both of them used to be engaged in this noble mission, round the clock, without expectation of even gratitude.

What enabled this superhuman endeavor?

It was the power of karuna, which had sprung up in their hearts.

This is what I call the expression of Kundalini, which produces a zeal, a pain, a thrust, and pulls the individual consciousness out of the smog of all infirmities and selfish attachments.

The Spirit of Spring and Awakening of Kundalini (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 03)

(http://literature.awgp.org/akhandjyoti/2005/Jan_Feb/v1.AwakeningKundalini) 

What is Kundalini?

It is the sublime source of unlimited vital, spiritual energy that remains dormant in most of us.

Yoga Shastras talk a great deal about the sadhanas of Kundalini Jagaran.

Without going into complications of its hidden science, you must know that most natural expression of ultimate state of Kundalini Jagaran is - awakening of divine attributes in the sadhaka.

I therefore regard Kundalini as sensitivity and compassion; as sagacity and foresight.

The Spirit of Spring and Awakening of Kundalini (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 02)

(http://literature.awgp.org/akhandjyoti/2005/Jan_Feb/v1.AwakeningKundalini)

When umang emerges from within, it erupts like a spark of fire that rises and expands unhindered. It transforms one's life in a stormy way.

The Appearance of my eternal Guru, on the Vasant Parva in February 1926, was also like a sublime cyclone of this immensity.

He flashed before my consciousness my previous lives, and before leaving, he blessed me with what is known as "Shaktipata" and "Kundalini Jagaran".

Supramental spiritual attainments that require grand ascetic endeavors and sadhana for several lifetimes, were bestowed upon me in a matter of few moments.

Everything within me seemed to have been transformed.

I could now visualize the world far beyond and quite differently from what I used to see before.

Let me tell you about my Kundalini Jagaran (awakening of Kundalini).

The Spirit of Spring and Awakening of Kundalini (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 01)

(http://literature.awgp.org/akhandjyoti/2005/Jan_Feb/v1.AwakeningKundalini)

(Translation of excerpts from the discourse on Vasanti Panchami day February 1981:
"Vasanti Hooka, Umang Aur Ullas Yadi Aa Jaye Jeevan Me")

Let us begin with the collective chanting of the Gayatri Mantra:

“Om Bhur Buvah Swah, Tatsaviturvareñyam Bhargo Devasya Dhimahi,
Dhiyo Yonah Pracodayat ||”

Sisters and Brothers,

I was referring to the umang – vibrant enthusiasm and ecstatic emotional thrust – generated in the spring. It emerges from within. It can't be stopped by any attempt. This is what spring brings in Nature.

A day of spring had also bestowed a divine umang upon Prince Siddharth. On the one side were his family, the enchanting joys, luxuries and powers of royal life, and on the other was the Call of Time Spirit, the cries of suffering humanity, agonized by ignorance and eradication of true religious values in the world.

The umang of Vasant (spring) awakened in his mind and guided him - if you want to spend your life blindly chasing happiness in worldly joys and attachments, you would have lived a meaningless life; anybody can do it - in fact everybody is doing only that; you should chose the path of awakened awareness.

This message of spring drove him towards the search for the path of deliverance from suffering, and eventually he succeeded in his search, and became The Buddha – The Awakened One.

The Foundational Emblems of Indian Culture: Shikha and Sutra (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 27)

(http://literature.awgp.org/akhandjyoti/2004/Nov_Dec/v1.ShikhaSutra_II)

I advise the parijans in Gayatri Pariwar to talk about these positive effects and teachings associated with shikha and sutra whenever they perform a yagya.

You should yourself adopt them in life.

These are the prime emblems of the great Vedic culture.

Having them with us is a sign of our being the inheritors of the great Rishis, the followers of the divine culture.

These remind us of the values and disciplines of human dignity.

Let people come and ask us about the necessity of these symbols of Hindu Religion. I am not against people's discerning quest. In fact, I have always encouraged it.

Unless religious philosophy justifies its relevance in logical ways in the light of prudence, it cannot serve the real purpose.
- It has to shed off the superstitions and unwise customs that have clouded and veiled its true light.
- It has to spread the sagacious light of its eternal power, the divine values hidden in its core.

We all, the believers, the theists need to resolutely work for this reformation and reconstruction on the religious and social fronts.

Let us begin this march with a revolutionary propagation of the culture of shikha and sutra.

|| Om Shanti ||

The Foundational Emblems of Indian Culture: Shikha and Sutra (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 26)

(http://literature.awgp.org/akhandjyoti/2004/Nov_Dec/v1.ShikhaSutra_II)

1. industriousness
2. humility
3. austerity
4. orderliness
5. cooperation
6. wisdom
7. integrity of character
8. sense of responsibility
9. courage

The remaining four qualities pertain to the mental and emotional spheres of life.


Wisdom incorporates thoroughness and maturity of attitude, and thinking.

Refinement of thoughts and aspirations are essential steps towards sagacious development of mind.



As you all know, integrity of character is a must if you are to gain the respect and cooperation of others, and achieve something worthwhile in life.

Sincerity, honesty and moral purity of the character, authenticity and trustworthiness in every aspect of personal, professional and social life are the yardsticks of the integrity of a person.


Gratitude for all the (direct or indirect) help received from Nature and society, at every step of your life, is what motivates you towards bearing your share of responsibilities.


Happily transact your duties towards the physical, mental and moral progress of your dependents and associates.

Do take care of contributing to and participating in the earnest activities of social welfare as well.


Many a times people think of courage and valor as some qualities required only in the battlefield.

Listen my children! We all need to have these qualities to struggle with and overcome our own vices first.

We should also have courage to oppose immoral practices around us; raise our voice against corruption, injustice and exploitation of the weaker sections of society in our areas of interactions.

If we can't do that individually, at least we must have the courage to join collective and organized efforts against the wrongs in the system.

The Foundational Emblems of Indian Culture: Shikha and Sutra (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 25)

(http://literature.awgp.org/akhandjyoti/2004/Nov_Dec/v1.ShikhaSutra_II)

1. industriousness
2. humility
3. austerity
4. orderliness
5. cooperation
6. wisdom
7. integrity of character
8. sense of responsibility
9. courage

Orderliness corresponds to ideal management and disciplined organization of time, talents and other mental, physical and materialistic resources; punctuality, and, neatness and tidiness of the body, house and workplace, are primary necessities of orderliness.


Cooperation means wholehearted sharing of joys and pains with family, friends and colleagues.

As some of you might have experienced in family-life or on social fronts, it requires a good amount of patience and tolerance to work harmoniously in any collective setting.

Benevolence and zeal to work for collective welfare of the society are its obvious reflections.

The Foundational Emblems of Indian Culture: Shikha and Sutra (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 24)

(http://literature.awgp.org/akhandjyoti/2004/Nov_Dec/v1.ShikhaSutra_II)

1. industriousness
2. humility
3. austerity
4. orderliness
5. cooperation
6. wisdom
7. integrity of character
8. sense of responsibility
9. courage

These nine qualities open the door to a bright, happy and successful life.

Inculcation of these qualities induces eminent transformation of personality.

These are also the most desired virtues for social and global welfare and progress.

The first five of these deal with behavior and deeds.

Industriousness means constructive utilization of time and potentials, with diligence and enthusiasm for the work in hand.

Humility implies modesty, etiquette, and balanced and humble behavior, with due respect for the self, as well as for others.

Austerity includes piety of mind and body. It also means adopting the principle of "simple living and high thinking" in daily life.

You must note that foresighted, constructive and altruistic use of the resources becomes possible by observing austerity in personal life.

The Foundational Emblems of Indian Culture: Shikha and Sutra (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 23)

(http://literature.awgp.org/akhandjyoti/2004/Nov_Dec/v1.ShikhaSutra_II) 

The yagyopaveet (sutra) has nine threads and three knots.

The knots are symbols of the three granthis (extrasensory roots of ultimate realization)
1. the Brahma-granthi
2. the Vishnu-granthi
3. the Shiva-granthi

these also represent the three segments of the Gayatri Mantra that encode the sublime streams of manifestation of the omnipresent eternal sound of "Om".

The nine threads symbolize the nine planets and the nine divine-powers (manifestations of shakti, called the nav-durgas) implied in the nine words (after the shirsha) of the Gayatri Mantra.

The yagyopaveet is like an idol of the deity Gayatri.

You enshrine the idol in the temple of your body by wearing it.

Wearing this sacred sutra on the shoulders, keeping it near the chest, should remind you of the nine duties, nine virtues, nine principles that are taught and inspired through the nine words of the Gayatri Mantra, which are:
1. industriousness
2. humility
3. austerity
4. orderliness
5. cooperation
6. wisdom
7. integrity of character
8. sense of responsibility
9. courage

The Foundational Emblems of Indian Culture: Shikha and Sutra (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 22)

(http://literature.awgp.org/akhandjyoti/2004/Nov_Dec/v1.ShikhaSutra_II) 

The shikha represents the shirsha (top) of the Gayatri Mantra.

It reminds the devotee of the subtle presence of the pure divine intelligence in the human mind.

Tightening the hair knot right above the suture induces marvelous psychological benefits.

It helps in harmonious blood circulation in the brain in normal conditions and augments alertness.

As described in the yoga-scriptures, it also provides support in increasing mental concentration and meditation.

In terms of its sublime spiritual effects, the shikha works like an antenna in the outer domain of the Sahasrara Chakra (topmost extrasensory centre), to link the individual consciousness with the cosmic consciousness in the elevated state of Gayatri sadhana.

The Foundational Emblems of Indian Culture: Shikha and Sutra (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 21)

(http://literature.awgp.org/akhandjyoti/2004/Nov_Dec/v1.ShikhaSutra_II)

Now we should also understand and propagate the importance of wearing the sutra and keeping shikha.

Initially when I used to explain some points on its underlying philosophy and science while conducting a yagya, people used to find it very unusual.


They would request me - "Why don't you just complete the rituals; we have come to offer the ahutis in the sacred fire of yagya; what have we to do with all the teachings and scientific effects?"

There was strong opposition from several swamis and pandits to my allowing women, and people from all castes and cults, to chant the Gayatri Mantra and participate in yagya.

But you see our impact now!!

Truth and righteous attempts cannot be checkmated by anyone for long.

Now you see thousands of women priests, ably conducting and guiding Gayatri Yagyas and the Vedic sacraments under the banner of this mission.

People from all walks of society, all creeds, live together, work together, like members of a large family, in this organization.

We have just lit the torch of truth and knowledge; humbly attempted the renaissance of the divine Rishi culture.

You all have to spread its light across the globe.

Do this by spreading the disciplines of shikha and sutra.

The Foundational Emblems of Indian Culture: Shikha and Sutra (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 20)

(http://literature.awgp.org/akhandjyoti/2004/Nov_Dec/v1.ShikhaSutra_II)

I hope the Gayatri Pariwar, all of you, my children, the future of this nation, will take up this task of social reformation and cultural awakening through the religious platform.

I am happy that the Gayatri Pariwar has given boost to my initial efforts in this regard and we have been able to eliminate, to a great extent, the misconceptions about Yagya and Gayatri.

We have been able to remove the barriers of so-called caste, creed and discrimination on the basis of gender and social status.

Anybody interested in religious philosophy, humane culture, and desirous of self-refinement and enlightenment can participate in social and religious programs of the Gayatri Pariwar.

The Foundational Emblems of Indian Culture: Shikha and Sutra (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 19)

(http://literature.awgp.org/akhandjyoti/2004/Nov_Dec/v1.ShikhaSutra_II)   

This is the age of intellect, scientific thinking.

We should learn to adopt religious teachings not just by convention, but by prudent thinking through an open mind.

Many a times it is seen that neither the elders in the family nor the priests are able to explain the meaning or purpose of the rituals during any religious ceremony.

Instead of satisfying the queries of the youngsters, they would often either scold them or simply declare that it was our tradition.

I remember one interesting incident.

The daughter of a rich advocate in Mathura was getting married to a foreign-returned, well-educated young man. The girl had also completed her M.A. The wedding ceremony was organized gorgeously.

In the lagna-mandap, the priest (Pandit) kept on asking the bride and the bridegroom to do several things, one after the other, as part of the ceremonial rituals. He was chanting some mantras in incomprehensive Sanskrit. He never bothered to see whether anybody was listening to him or not.

 All this had really bored the couple.

Unaware of this, the Pandit continued with - "Keep these many paise here with flowers, these many rupees there with rice grains", and what not!

Finally, the bridegroom interrupted him and humbly said that he was unable to understand what the Pandit was saying or doing and why?

The smart Pandit tried to pose as a guru and warned that interrupting him would be inauspicious, etc.

The young man then said - "Anyway, if you could pray to God on our behalf, why don't you also complete the rituals on our behalf. In the meantime we both will go out and take care of the guests who are waiting for us since long?"

Everybody around just laughed.

I had also gone to attend the wedding. This incident made me think seriously about the pitiable state of our rituals and customs.

What kind of social reformation and progress we would make if we can't even maintain the grace of important sacraments and convey the underlying teachings to our younger generation?

Why boast of our cultural heritage when we don't have the dignity to follow its values?

The Foundational Emblems of Indian Culture: Shikha and Sutra (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 18)

(http://literature.awgp.org/akhandjyoti/2004/Nov_Dec/v1.ShikhaSutra_II)  

What we now see everywhere and also follow in practice is mostly a mockery of our religion.

Look at the Kumbha Melas for instance!

Lots of crowds and commercial fan-fares! Hordes of people bathing in the rivers without even taking minimum care of hygiene; and instead, dirtying the holy rivers in an effort of purifying themselves!

Or the hordes of the so-called sadhus and sanyasis fighting with each other to have the honored privilege of taking the first dip into the sacred waters... and so on!

In their original form, the Kumbha Melas used to be the truly rare and auspicious occasions, of the majestic gatherings and conferences, of the great saints, sages and sincere devotees from all parts of India.

Disciples and other people used to reach there, despite all difficulties in traveling far distances, to be blessed by the nectar of knowledge, spiritual light and affectionate guidance, from the discourses and meetings of these noble masters, the saintly scholars and accomplished sadhaks.

Personal and social problems of the pilgrim-devotees used to be resolved by their eminent guidance; these altruist seers also used to focus on global problems and find amicable solutions for the welfare of the whole world, of all beings - men, women, birds, animals, plants, trees, rivers, mountains, everything in the Nature.

The Foundational Emblems of Indian Culture: Shikha and Sutra (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 17)

(http://literature.awgp.org/akhandjyoti/2004/Nov_Dec/v1.ShikhaSutra_II) 

The japa of Gayatri Mantra with devotional meditation is carried out twice a day; preferably around the times of sunrise and sunset (this is also called sandhya vandan),

but the sutra (yagyopaveet, the symbol of Goddess Gayatri) is enshrined on the body all the twenty-four hours.

Doing japa or yagya, etc., has become a superficial ritual for most of us today, partly because we are not aware of their underlying philosophy and science, and partly because of our extrovert, selfish attitude, which always looks for materially gainful results.

We feel that doing this or that will bring worldly benefits, eliminate our sins, and what not!

Is this rational thinking?

Nothing will be bestowed upon you by doing all this.

Remember! Vedic scriptures do mention of miraculous effects and supernatural potentials associated with these sacraments, but these materialize only when we adopt the essential disciplines of sadhana connected with them.

The Foundational Emblems of Indian Culture: Shikha and Sutra (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 16)

(http://literature.awgp.org/akhandjyoti/2004/Nov_Dec/v1.ShikhaSutra_II)

The commencement of wearing of the sutra and tightening of the shikha at the time of initiation (diksha) into Gayatri sadhana is referred in the shastras as dwijatva - the second birth - and the one who wears the sacred thread (sutra) and keeps the shikha is called a dwija (born anew - as Brahmin).

That means: whatever family one may be born in, wearing the sutra is his second birth, which is that of a Brahmin.

What does that imply?

It conveys that the beginning of wearing the sutra symbolizes the initiation into the life of a true Brahmin.

The Foundational Emblems of Indian Culture: Shikha and Sutra (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 15)

(http://literature.awgp.org/akhandjyoti/2004/Nov_Dec/v1.ShikhaSutra_II)

Many people have great faith in doing havan (yajna or yagya).

This faith is inculcated in their minds since the childhood.

Havan is generally performed in every religious ceremony in the Hindu families.

But nobody knows about the intimate relation between yagya and yagyopaveet.

Yagya symbolizes noble deeds and yagyopaveet (sutra) indicates noble qualities that should be an integral part of a Brahmin's life.

Who is a Brahmin?

The one who strives for his inner enlightenment; who expects minimum from the society, and gives his best to the society. 

The Foundational Emblems of Indian Culture: Shikha and Sutra (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 14)

(http://literature.awgp.org/akhandjyoti/2004/Sept_Oct/ShikhaSutra/) 

The military officers wear different kinds of stars/stripes/badges as signs of their rank; the police uniform also has different kinds of badges stitched on it, which reflect the identity of the rank / post / state, etc. of the wearer.

If any police or army personnel is found guilty of deviating from his duties, the first punishment is that his medals and badges are taken away. This is like wiping out his identity. No penalty would be more painful to him than losing his uniform.

The Christians wear a cross; few people would know that even the custom of wearing necktie had begun as a mark of wearing the thread-symbol of the holy cross.

The Sikhs keep kirpan (tiny sword), comb, and maintain their hair uncut; they also wear a turban.

Then what do the Hindus have as a sign of their identity of being the followers of the Vedic religion?

If a Hindu has left shikha and sutra, should not he/she be regarded as someone who has disowned his religion?

Friends! I am not telling you to become fundamentalists.

But I am trying to make you aware of the importance of the symbols of our cultural dignity, which our forefathers, the great seers and sages, the scientists of yoga and spirituality, had invented.

These are not only the symbols of the eternal values and disciplines suitable for men and women of all ages, in all eras, but also have scientific and spiritual relevance.

I have mentioned about these in some of my articles.

I have also requested the parijans of the Gayatri Pariwar to propagate these teachings in scientific light, with logical justifications, during the yagyas and other religious ceremonies.

If we explain the meaning, purpose and importance of these sacred symbols of our faith, there is no reason why our children, our acquaintances, would not respect and adopt these basic symbols of the Vedic culture.

The Foundational Emblems of Indian Culture: Shikha and Sutra (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 13)

(http://literature.awgp.org/akhandjyoti/2004/Sept_Oct/ShikhaSutra/)

If we go to some college and ask the students whether they wear the sutra, they would look at us blankly. They would not have even heard about it.

It is not their fault. We have never bothered to tell them about these things.

How will we explain the meaning and purpose behind these symbols when we ourselves don't know it?

We have just shunned such things as signs of superstitions, blind faith and backwardness.

The braided or tied hairs of women have at least preserved the custom of shikha.

But look at the boys; they may have long hair as per the fashion, but maintaining the shikha! Just don't talk about it!!

On one hand we are running blindly after modernity, and on the other, we have let ourselves entrapped in blind customs in the name of religion; for example, in many parts of the Indian society, girls / women are deprived of chanting or even knowing the Gayatri Mantra; they can't wear or even touch the yagyopaveet (sutra).

The Foundational Emblems of Indian Culture: Shikha and Sutra (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 12)

(http://literature.awgp.org/akhandjyoti/2004/Sept_Oct/ShikhaSutra/)

This body is the fort of the individual self, upon which the flag of shikha is hoisted, as the mark of the dignified values and virtues of humanity.

The foreign invaders, the crusaders against the Vedic (Indian) Culture, had attempted to eliminate the roots of this divine culture, by first cutting the shikha and removing the sutra from the bodies of the followers of Hindu religion. Thousands of innocent heads were cut off just for protesting against this attack.

It was for protecting the glory of these universal emblems of human religion that Maharana Pratap, Veer Shivaji, Guru Govind Singh, and other great martyrs of India had dedicated their noble lives.

Today, we have forgotten their sacrifices, and done what even the foreign invaders of the medieval times could not do - we have let ourselves be swept away from our roots, by the storm of cultural pollution coming from the West.

We have lost faith in our own values.

We feel ashamed in wearing the sutra and keeping the shikha.

The Foundational Emblems of Indian Culture: Shikha and Sutra (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 11)

(http://literature.awgp.org/akhandjyoti/2004/Sept_Oct/ShikhaSutra/)

The moral and social duties of human life are worn on our shoulders, and kept attached to our heart in symbolic form as the sacred thread of yagyopaveet (Sutra).

It also hangs on our back. It has tied us from all sides, as a reminder of the moral disciplines and ethical duties as human beings.

With the advent of different religious doctrines and diversities in the religious practices, shikha and sutra might have been confined only to the Hindus, but the principles and teachings associated with them, are eternal and universal.

I have written several articles and booklets to elucidate these facts with historical evidences.

The Foundational Emblems of Indian Culture: Shikha and Sutra (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 10)

(http://literature.awgp.org/akhandjyoti/2004/Sept_Oct/ShikhaSutra/)

Shikha and Sutra:

What are the emblems of this divine culture (the Rishi Culture / the Indian Culture) that remind us of its principles and disciplines to be followed in human life?

These are Shikha and Sutra - the idols of Gayatri that are enshrined in the temple of the human body.

[Shikha is a knot of hair, tied at the crown-point (right above the suture) on the central top of the head; this point is given distinctive importance in the science of yoga and spirituality, as the point of contact with the brain-centre of intellectual and emotional sensitivity.]

[Sutra is the sacred thread, also called yagyopaveet, which is worn on the shoulders and the chest after the sacrament of upanayana or thread-ceremony.]

Shikha symbolizes the presence of discerning intellect, farsightedness and the deity of knowledge upon our head.

It is a flag of human culture.

It reminds us of the religious principles of morality, righteousness, responsibility and dutiful awareness.

The Foundational Emblems of Indian Culture: Shikha and Sutra (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 09)

(http://literature.awgp.org/akhandjyoti/2004/Sept_Oct/ShikhaSutra/) 

You all should also adopt the spiritual devotional practice of the Gayatri Mantra, together with whatever other mode of worship you are used to.

You may keep the written script of the mantra at your place of worship, or enshrine an idol or picture of the deity Mother Gayatri, as symbolized by the Rishis, to represent the divine power of this mantra.

Collective efforts from all of us will lead to convergence and unity of all cults / sects, and revive the glory of the divine culture, which emanated from the universal (Vedic) religion.

The Foundational Emblems of Indian Culture: Shikha and Sutra (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 08)

(http://literature.awgp.org/akhandjyoti/2004/Sept_Oct/ShikhaSutra/) 

What is the origin of the Vedic Religion and the Indian Culture?

It is the ultimate knowledge, the pre-eminent force of spirituality, the divine light, and the eternal values, embedded in Gayatri Mantra.

I have therefore motivated you all towards the sadhana of Gayatri Mantra.

This mantra is the root of the Vedas.

Lord Krishna himself was a devotee of Gayatri Mantra.

Look at the Valimiki Ramayana; it mentions that Lord Ram was also given the deeksha of Gayatri Mantra.

Further back, this mantra has been described in the Vedic scriptures as also being the root of inspiration and activation of the powers of the eternal Trinity: Brahma, Vishnu and Shiva.

It is said to be the source of all creation and existence, in the gross and the subliminal realms of manifestation.

The Foundational Emblems of Indian Culture: Shikha and Sutra (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 07)

(http://literature.awgp.org/akhandjyoti/2004/Sept_Oct/ShikhaSutra/)

Origin of Religion and Culture:

If we are to revive the glory of religion, we will have to look into its origin.

The varieties of communes and sects, mushroomed in the field of religion since the post Vedic Age, need to be converged towards their fundamental unity.

Recalling the emblems (and the associated knowledge) of this origin could be one effective way of achieving this goal. I have always believed in that.

Our national flag is the symbol of our national unity, strength and prestige; we all, irrespective of whether we are Hindus, Muslims, Sikhs, Christians or someone else by faith, respect it. See how a symbol unites us!

The Foundational Emblems of Indian Culture: Shikha and Sutra (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 06)

(http://literature.awgp.org/akhandjyoti/2004/Sept_Oct/ShikhaSutra/)

The blind attachment to the gross symbol, with a desire of gaining favor from this inert God, in return for the offerings of worship, make a mockery of the deep philosophy and psychological intensity underlying idol-worship.

It is this superficial devotion and emotional excitement of affinity with the symbols of deities, that correspond to blind faith and superstition, which are criticized by the savants.

These misconceptions and associated insane customs were at their peak in the medieval times. The real meaning and importance of the emblems of Indian Culture, founded by the Rishis (the seer-sages of the Vedic Age), were also lost in the mist of this dark phase of ignorance and religious anarchy.

The Foundational Emblems of Indian Culture: Shikha and Sutra (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 05)

(http://literature.awgp.org/akhandjyoti/2004/Sept_Oct/ShikhaSutra/)

Our worshiping the idols is no better than kids toy game:
- if we do not have any living aspiration to imbibe divine attributes and values, and
- make no efforts to materialize our worship by following the disciplines and teachings of the divine incarnations in real life.

What is the point in saluting the book of Bhagavad Gita or lighting a lamp near it, if we don't read it and learn from what Lord Krishna had taught to Arjuna?

The Foundational Emblems of Indian Culture: Shikha and Sutra (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 04)

(http://literature.awgp.org/akhandjyoti/2004/Sept_Oct/ShikhaSutra/)

Prophet Hazarat Muhammad had opposed idol worship because of the sinful customs that were propagated and practiced through it during his times.

The place where he was born was dominated by the blind rule of might is right, those days. Dacoits and hoodlums used to rob the villages, and take away all the crops, cattle and young women for their pleasure; some of them used to possess ten to fifty women. Some of the children born by them were allowed to grow to serve as bonded laborers or work in the dacoit gangs. As it was found a waste to raise the rest, those kids were killed in the name of sacrifices before the giant idols, made in the lands occupied by the dacoits.

The angelic soul of Hazarat Muhammad was born in human form to eliminate such heinous acts and insane customs.

He destroyed the roots of such evils by opposing the mindless and cruel rituals of worship.

It was the necessity of that time and that place.

This does not mean that all kinds of idol-worship are bad or irrational.

You must remember that all the idols of Divine manifestations are simply the source of reminding us of God.

We may, for example, go to the temples of Lord Krishna, and also bend our head and offer prayers.

But we should know that this pranam and prayers are not for the stone that is enshrined in the temple. Rather, these are for Lord Krishna, whose divine incarnation in human form had taken place to bestow the light of divinity, to establish the law of righteousness, to give new direction of enlightened progress to the world.

The idols simply help to awaken our devotional sentiments.

These may activate the linkage of our inner mind with Him during meditation or emotionally engrossed prayers, if we have really purified our mind and have adopted the true meaning of devotional faith in our lives.

The Foundational Emblems of Indian Culture: Shikha and Sutra (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 03)

(http://literature.awgp.org/akhandjyoti/2004/Sept_Oct/ShikhaSutra/)  

The idols we enshrine in the temples, the Holy Scriptures like the Vedas, Bhagvad Gita, the Ramayana, and the Guru Granth Sahib are symbols of deities for us. We worship them.

The symbols of our faith, our reverence for them are the source of light in our lives.

Many times people also place the photographs of their ideal heroes, their guides, their gurus in their houses and at their place of work. My disciples have also placed the photographs of Mataji and myself at the Gayatri Tapobhumi Mathura and in our old house (now Akhand Jyoti Sansthan), in our memory, since we left that place. This indicates their affection and respect for us.

Well! In fact, emblems carry within them a message, an effect and have great importance in our lives as sources of inspiration, and moral support and guidance.

They have intimate linkage with sentiments and create immense impact on human psychology.

I do have great regards for them, and have also enshrined them in the form of idols, pictures and other models.

Look at the temples of Goddess Gayatri at Shantikunj and Brahmvarchas for example; or the model of the Himalayas there.

Some of you might wonder then why do I sometimes criticize symbolic worship, and even admonish you against it in some of my writings and speeches?

Good, if you have noticed that, I will certainly admonish you, if you remain stuck only to the symbol and learn nothing from it.

If you regard an idol as omnipotent, and believe that just bending your head and praying before it will solve all your problems, then you are living in a fantasy, in blind faith.

Then, for some of you Lord Krishna sitting in the temple of Badrinath would be superior to that in the temples of Mathura or Vrindawan; while the latter would be mightier for some others. Does it have any sense?

The Foundational Emblems of Indian Culture: Shikha and Sutra (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 02)

(http://literature.awgp.org/akhandjyoti/2004/Sept_Oct/ShikhaSutra/) 

The communists deny all religions and even deny the existence of God. Worshiping His idols is therefore a mark of blind faith and absurdity in their views.

But, what if somebody burns their red flag, or tears off the manuscript of the manifesto of communism?

They would certainly feel hurt and insulted and react furiously against any such attempt.

But why should they? After all, the flag is only a piece of cloth and there must be several copies of their manifesto available in print.

Well, it is not the physical entity, but the sentiments, the faith in the implications associated with it that count.

So many of our freedom fighters had dared to risk their lives for protecting our national flag; great revolutionaries had sacrificed their lives by placing this mark of our national prestige in place of the British flag those days!

The Foundational Emblems of Indian Culture: Shikha and Sutra (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 01)

(http://literature.awgp.org/akhandjyoti/2004/Sept_Oct/ShikhaSutra/)

The Foundational Emblems of Indian Culture: Shikha and Sutra
(Translation of Hindi discourse: "Bhartiya Sanskrati Ke Pratik: Shikha Aur Sutra")

Let us begin with the collective chanting of the Gayatri Mantra:

 "Om Bhoor Bhuvah Swah Tatsaviturvarenyam Bhargo Devasya Dheemahi Dhiyo Yonah Prachodayaat"

Idol Worship and the Importance of Symbols

Sisters and Brothers,

I often talk about the importance and necessity of the devotion and worship of God.

Worshiping the idols of deities is an integral part of the Hindu religious practices.

Multiple representations of divine manifestations in the idol forms were visualized by our Rishis of the Vedic times.

The specific forms symbolize specific divine qualities and powers of the manifestations of God, and also incorporate ethical teachings for us.

The Arya Samajis do not believe in idol-worship, but they also respectfully place the idols and photographs of Swami Dayanand Saraswati in their yagyashalas, community halls and offices, and pay due regards before these symbols.

The followers of Islam are against idol-worship; but, paying reverence to the sacred black stone at Kaba, by kissing it, is essential for making their holy pilgrimage to Makka-Sharif complete.

So, the rectangular sacred black stone is for them, what a round, smooth black idol of Shiva is for a Hindu - a sacred symbol of God.

Every religion has its holy symbols and rituals of worship.

Lord Shiva and the Philosophy Associated with Him (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 28)

(http://literature.awgp.org/akhandjyoti/2004/Jul_Aug/v1.LordShivaPhilosophy) 

We discussed today the meaning and philosophy of the gross manifestations of Lord Shiva as described in the Puranas.

A large number of stories and descriptions are also available in the texts that lucidly illustrate the great teachings and philosophies of the other incarnations and manifestations of Hindu Gods.

There lived about 33 crore people on the Indian subcontinent in the Vedic Age. They were the true devotees, spiritually enlightened, virtuous men and women, who, because of their divine characteristics were revered as 33 crore devatas on this earth.

If we had tried to search and grasp the truth behind the teachings of the Puranas, and put into practice the Vedic philosophy, we also would have been like those pearls of the human society, and would have gloriously accomplished the divine purpose of our life.


We are lucky to have been born on this sacred land, which once upon a time was the Land of gods.

It can and should still regain its glory, if we, the devotees, the worshipers of the Vedic (Indian) Philosophy, sincerely adopt its values, and attempt towards spiritual elevation of our conduct, and refinement of the ambience around us.


Divine beings generate love, peace, beauty, piety, bliss and prosperity wherever they go. You should also adopt and expand such qualities.

I wish you all the success in your endeavors to proceed in this direction.

Thank you for listening with patience.

Lord Shiva and the Philosophy Associated with Him (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 27)

(http://literature.awgp.org/akhandjyoti/2004/Jul_Aug/v1.LordShivaPhilosophy) 

Be Blessed by Shiva's Grace:

The Almighty God of Hindu religion, for whom we observe fast on Shivaratri, perform japa, ceremonial worship, sacred ablution (abhisheka), and what not, can't He, the Omnipotent, destroy all evils and eliminate our adversities?

Can't He help us in our progress?

He indeed can and He will, if we are His deserving devotees.

He loves all of us and wants to bestow all His grace upon us; but it is our infirmities, our vices that hinder or limit the flow of His blessings.

His grace is like the water-laden clouds.
(The clouds shower the treasure of rains, without discrimination, wherever they fall)

But how much water a pond or a pot would collect from the rain, depends upon its own capacity.

If we deserve, we will surely be blessed by Shiva's enormous generosity.

His blessings will continue to grow, as our abilities, our merits increase, and we shall get everything that a true devotee of Shankar deserves.

Lord Shiva and the Philosophy Associated with Him (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 26)

(http://literature.awgp.org/akhandjyoti/2004/Jul_Aug/v1.LordShivaPhilosophy) 

The word "Shiva" in Sanskrit means highest good.

Lord Shiva (Shiva) is the presiding Deity of eternal, auspicious well-being of all creation.

But we, the so-called worshipers of Shiva, never even think of global good.
(Forget about global, we don't even attempt to expand the narrow domain of our selfish interests, and engage ourselves in altruistic service and upliftment of the needy around us).

We keep chanting "Om Namah Shivaya", but don't bother to know its meaning; in reality, 'Shiva' is far away from our lives.

We don't even know what is the true well-being of our soul or our own life, and how to attain it?

The japa (rhythmic chanting) of Shiva's name will bestow blessings if "Shiva" (Highest Good) is embodied in our attitude, aspirations, thoughts and deeds.

It is time we realize that worshiping only the external, gross form is no better than not doing anything at all.

Lord Shiva and the Philosophy Associated with Him (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 25)

(http://literature.awgp.org/akhandjyoti/2004/Jul_Aug/v1.LordShivaPhilosophy)

The very purpose of moorti puja (idol-worship) in Indian Culture is to enable the masses to access and imbibe the teachings and inspirations of divine emanations.

Every idol, every symbol of God's manifestation represented here is indicative of some important teaching related to the spiritual evolution of human consciousness.

Today, I gave you the example of Shankar (Shiva) in this context, and tried to explain the principles, the occult implications of His worship and devotion.

Unfortunately, we often get engrossed in worshiping the gross form, the idol of God, and consider the performance of some customary rituals, chanting of some prayers etc. as all that is required for His devotion.

Even if we have read or heard about the occult significance of the symbols of divine manifestations, we don't seem to remember anything. We just want to take shortcuts and regard ourselves great devotees simply by symbolic worship.

Lord Shiva and the Philosophy Associated with Him (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 24)

(http://literature.awgp.org/akhandjyoti/2004/Jul_Aug/v1.LordShivaPhilosophy)

The Sanskrit word for devotional worship is "Upasana", which literally means sitting nearby.

Sitting near the fire makes us feel warm.

Similarly, sitting near God should inspire us with His attributes.

Sitting in the closed vicinity of a powerful source of energy would bestow the associated significant effects on us only if there is a linkage, a direct connection between the source and the beneficiary.

A piece of wood becomes fire only when it sacrifices itself in the fire nearby.

This is how "upasana" brings the desired results only if the devotee sets a live linkage of his inner self with the Deity of his worship. For this, he has to discipline and mold himself as per the inspirations of his God.

We, the aspirants of the blessings of Lord Shiva, should also consciously and ceaselessly attempt at transforming ourselves according to the ideals of His manifestation.

We should endeavor to open our third eye (that means, awaken our intuitive insight and pure intellect).

Lord Shiva and the Philosophy Associated with Him (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 23)

(http://literature.awgp.org/akhandjyoti/2004/Jul_Aug/v1.LordShivaPhilosophy)

When a sincere devotee of Lord Shiva seeks refuge under His grace, he first inspects his own character and conduct, to check whether or not he measures up to the virtuous standards with respect to the philosophy of Shiva.

The human-like image of Lord Shiva is a kind of an ideal model for the true devotee.

A potter makes a pot in the desired design by processing and fixing the clay into an appropriate mold.

The devotee should also try to mold his personality, his attitude, his thinking, his life, etc. as per the ideals of his Deity.

Our worship and devotional practices have no meaning without commensurate endeavors of refinement and improvement in our thoughts, behavior and deeds.

Lord Shiva and the Philosophy Associated with Him (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 22)

(http://literature.awgp.org/akhandjyoti/2004/Jul_Aug/v1.LordShivaPhilosophy)

You all might have read a story in the holy Ramayana or in some other Shastric scripture, which mentions about Kamadeva being burnt into ashes due to the opening of Shiva's third eye.

Kamadeva had once tried to sinfully entice and influence Lord Shiva. Then, Lord Shiva just opened His third eye. The divine radiations emanating therefrom, instantly burnt the gross body of Kamadeva.

Have you ever thought about the truth behind this mythological anecdote?

It conveys the fact that the insidious force of erotic thoughts can be instantly checked and eliminated if our discerning prudence is awakened.

The opening of the third eye means awakening of our sagacity and creative activation of our inner wisdom.

The third eye is subtly located in the third dimension inside our brain.

It teaches us to look into the deeper aspects of every phenomenon, every thought and every experience.

Our ordinary eyes (the two eyes on our faces) see only extrovertly; they can only show us our materialistic gains and losses, or the worldly affairs, in the limited peripheries of our interactions. The needs of the body or the sense organs are easily seen by them.

But there is a third eye, which opens inward - It enables us to look deeper into the sublime folds of mind, and shows us the world of inner peace, everlasting happiness and absolute truth.

This is the eye of foresight and clairvoyance.

Lord Shiva and the Philosophy Associated with Him (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 21)

(http://literature.awgp.org/akhandjyoti/2004/Jul_Aug/v1.LordShivaPhilosophy)

The Third Eye:

The three eyes of Lord Shiva are often the focus of mythological interpretations and mystic curiosity.

Representation of His manifestation in human-like form should have shown only two eyes like the normal humans have.

Is the third eye mere allegoric depiction?

Or, does it signify some hidden facets?

In fact, the third eye symbolizes the source of sagacity - pure, discreet wisdom.

This center in the human body is hidden subtly in an endocrine gland inside the brain, right behind the position (on the forehead) where the third eye of Shiva is depicted.

Lord Shiva and the Philosophy Associated with Him (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 20)

(http://literature.awgp.org/akhandjyoti/2004/Jul_Aug/v1.LordShivaPhilosophy)  

If we look carefully and ponder over it, we will find that innumerable teachings are hidden in Lord Shiva's manifestations, as we see Him in the temples and religious stories.

We often find His depiction in human-like form, with a coating of ash on his body.

If we knew the righteous attitude of life and the ideal mode of living, the importance of this ash-coating would have been crystal clear to us.

Many of us put the bhasm (ash) of the sacred fire of yagya (agnihotra or homam) on our forehead with great reverence.

But do we know the meaning of this religious ritual?

The most important implication of smearing bhasm on any part of the body is to recall the Vedic teaching of "Bhasmantaka Goum Shariram" - this body is going to become (a heap of) ash one day.

That means, this body might either get mixed in the soil or water, or fly like the dust particles with the wind. This physical body of ours, which we are so proud of, and are so much attached to, is going to be crushed (with the soil) beneath others' feet one day.

If we are His true devotee, the bhasm on Shiva's body should constantly remind us of this ultimate reality, and therefore keep us away from the ego and attachments that arise because of our mistaken identity with the physical body.

Lord Shiva and the Philosophy Associated with Him (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 19)

(http://literature.awgp.org/akhandjyoti/2004/Jul_Aug/v1.LordShivaPhilosophy) 

A home and a crematorium are alike for a duty-bound, altruist person, who has acquired pure knowledge.

Such a wise man knows that this moment he is living comfortably in the house, but any other moment he would be no more, and his body would rest in peace in a crematorium or a graveyard; then he will have new life, and a new home, and so on.

Today's life would be tomorrow's death, which would again turn into new life some day. This is how the cycle of life continues.

Life and death are like the relay games of day and night.

Then why should we be scared of death?

Rather, we should remember it, to make our life more meaningful, more useful, more enlightened every day.

This is another significant teaching of Shiva's Philosophy of Life.

Lord Shiva and the Philosophy Associated with Him (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 18)

(http://literature.awgp.org/akhandjyoti/2004/Jul_Aug/v1.LordShivaPhilosophy)

What else have you read or heard about Lord Shiva from the scriptural descriptions?

That He lives in the marghat (crematorium)!

Why should He do so?

Well, this again is a symbolic depiction.

It teaches us that we should always remember death. We get so engrossed in the worldly affairs that we almost forget that death could knock at our door any moment, and then we will have to leave this world instantly.

We seem to remember everything else, but this bitter reality of life. If we had remembered the absolute fact that we had to die some day or the other, our attitude towards life would have been different.

In that case, we would have cared for what we ought and what we ought not to do?

We would have been more alert towards our duties.

Lord Shiva and the Philosophy Associated with Him (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 17)

(http://literature.awgp.org/akhandjyoti/2004/Jul_Aug/v1.LordShivaPhilosophy)

A Bull (named Nandi) is said to be the mount of Lord Shankar (Shiva).

Why?

What does it imply?

Well, a Bull is known to be an assiduous animal.

Any laborious, industrious human can become Lord Shiva's favorite, irrespective of whether he is an Indian, British, French, or anyone else. We all know that God helps those who help themselves.

The Bull symbolizes strength, courage and hard work in our (Indian) culture.

If you want to become a devotee of Lord Shiva, you will have to be courageous, and depend upon your own wisdom and endeavors. No one will open the doors of progress for you. You alone will have to come forward and initiate your ascent in the desired direction.

Do you know who rides on a buffalo?

Shanichar!
(Saturn, as described in the Puranas).

A buffalo represents lethargy, dullness and escapism from labor or hard work. It can never be the mount of Lord Shiva.

Shiva likes the ever energetic, assiduous Bull, Nandi.

The latter is described in the Puranas as the vehicle of Shiva (in human form). Shiva takes care of it and loves this pet.

You and I should also try to cultivate the qualities of this Bull; this is what God wants His devotees to be like.

Lord Shiva and the Philosophy Associated with Him (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 16)

(http://literature.awgp.org/akhandjyoti/2004/Jul_Aug/v1.LordShivaPhilosophy)

What is the meaning of your worship and devotion if you don't learn anything from the truth, from the philosophy of your Deity?

You will just continue to perform some rituals, keep crying and praying at His feet without any improvement in your life.

Remember that Shiva does not need your flowers and other offerings of worship.

Your devotion is real only if you adopt its philosophy in every aspect of life.

Lord Shiva and the Philosophy Associated with Him (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 15)

(http://literature.awgp.org/akhandjyoti/2004/Jul_Aug/v1.LordShivaPhilosophy)

Implications of Scriptural Depictions: 

The scriptural descriptions narrate the simplicity of the wedding ceremony of Shiva and Parvati.

He did not go after big people or Gods of heaven to join the wedding procession.

Rather, he took the ghosts and the palitas along.

As praised in the following hymn of the Ramacharit Manas -
"Tanu Kshina Kou Ati Pita, Pavan Kou Apavan Tanu Dhare"
(Those with ugly, horrifying and diseased bodies were also among Shiva's Baraatis (participants of the wedding procession)).

Shiva had taken due care of even the deprived and downtrodden.

We should also broaden our hearts and pay attention to those scorned by the society.

If we cannot get rid of our hatred, fears and prejudices, we can never enjoy the sense of bliss and fulfillment, the devotees of Shiva deserve.

Lord Shiva and the Philosophy Associated with Him (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 14)

(http://literature.awgp.org/akhandjyoti/2004/May_Jun/v1.ShivaPhilosophyDevotion) 

The images of Lord Shiva that we see in pictures, depict Him wearing a garland of skulls, and with dreaded cobras dangling around his neck.

The intimate company of deadly poisonous snakes reveals the secret of divinity, which is  love everyone; it can turn everyone, even the venomous cruel cobra like foes, into good friends. See, even the cobras live so amicably with Him! We should understand, and adopt this philosophy of a loving and fearless attitude.

The presence of a garland of skulls on the Lord's chest reminds us that the face, which we identify ourselves with, for which we feel so proud, and remain engaged in decorating and taking care of, is only a structure of bone. That is its sole reality.

We remain deluded and cheated by the covering of flesh and skin around it; not only that, we use cosmetics and what not, upon that skin, to make our face look beautiful.

But have we ever thought about its reality?

Just remove the illusive covering, and the fact will be obvious for everyone to see.

The garland of skulls conveys that we should not let the falsehood, and the associated silly attachments, cover up our Real Self.

We should learn this important lesson while worshiping Lord Shiva or sitting at His feet.

Lord Shiva and the Philosophy Associated with Him (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 13)

(http://literature.awgp.org/akhandjyoti/2004/May_Jun/v1.ShivaPhilosophyDevotion)  

Today, when the whole world is living under great difficulties and threatening challenges of one kind or the other, it is all the more important that we take shelter at the feet of the ultimate Savior - God Shiva, and pray that the moon of piety, peace, balance and equanimity on his head, may also inspire patience and serenity in our minds.

We should pray to him to bless us with inner peace, patience, endurance, and courage.

Instead of begging for worldly attainments (as we usually do before any deity), had we prayed for divine inspirations before the infinitely generous Lord Shiva, we would have really acquired real peace and happiness in life, and lived gracefully like a true devotee.

Lord Shiva and the Philosophy Associated with Him (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 12)

(http://literature.awgp.org/akhandjyoti/2004/May_Jun/v1.ShivaPhilosophyDevotion)  

Look at the great achievers in human life; they have faced great challenges without losing patience. Those who get anxious, or do not have a stable mind, cannot do much; they easily get tensed up, or nervous, and fritter away their energies and talents. A calm and cool mind alone, can contemplate deeply and think rightly. An agitated mind is not dependable. It often triggers one to do what one should not have done; it tends to think erroneously and even immorally.

Lord Shiva and the Philosophy Associated with Him (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 11)

(http://literature.awgp.org/akhandjyoti/2004/May_Jun/v1.ShivaPhilosophyDevotion) 

We also find a half moon beautifully encircling the forehead of the Lord.

Moon is the symbol of soothing serenity.

Its presence on Shiva's head teaches that a worshiper of Shiva should have a cool, calm and awakened mind.

His mind should be stable and strong so that no hardship, adversity or exciting situation could ever perturb his mental peace.

Lord Shiva and the Philosophy Associated with Him (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 10)

(http://literature.awgp.org/akhandjyoti/2004/May_Jun/v1.ShivaPhilosophyDevotion)

The principal attribute of a true devotee of the Lord is that the Ganga of pure knowledge flows through his head; that means, his mind is illumined and blessed with righteous thinking, which gives peace and bliss to the soul.

Attitude and thoughts of those coming in his contact would also be purified by the sprinkles of this Gyan Ganga.

If your mind and heart also begin to evolve in this direction, then only you would be considered to have followed the underlying philosophy behind the specific image of Lord Shiva.

Lord Shiva and the Philosophy Associated with Him (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 09)

(http://literature.awgp.org/akhandjyoti/2004/May_Jun/v1.ShivaPhilosophyDevotion)  

A low level of thinking, feeling, and a life confined to sensual pleasures, satiating the gross urges and the hunger of the senses, depicts an animal like existence. Such people can never be the devotees of Lord Shiva. How could one be accepted as a worshiper of the Omniscient Divine Power if he can't think and feel beyond the narrow confines of selfishness?

One who never cares to ponder over and strive for the wider and deeper domains of the society, the nation, morality, ethics, and spirituality, one who is not aware of and not committed to his duties, can't even be a good human being, let alone a devotee of God.

Lord Shiva and the Philosophy Associated with Him (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 08)

(http://literature.awgp.org/akhandjyoti/2004/May_Jun/v1.ShivaPhilosophyDevotion) 

Teachings from Shiva's Idols in Human Form:

Lord Shiva's human-image is so beautifully depicted in the scriptures.

It depicts the sacred Ganga flowing through His hair lock.

But it is symbolic.

Here, Ganga represents the flow of pure knowledge.

Sheer common sense would tell us that a river or spring of water can't flow through one's hair, and if so, the person concerned would not be able to even stand or walk. Instead, he himself would get swept away along these currents.

The depiction of the Ganga of Knowledge on Shiva's head is also a philosophical teaching. It implies that if we are the true devotees of Lord Shiva, our feelings and thoughts should be pure, enlightened, and of superior quality.

Lord Shiva and the Philosophy Associated with Him (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 07)

(http://literature.awgp.org/akhandjyoti/2004/May_Jun/v1.ShivaPhilosophyDevotion)  

These instances teach us that we should regard the whole world as God made manifest.

The round stone worshiped as the pindi of Shiva also indicates this deep aspect of divine philosophy.

It reminds us that the cosmic expression is round, it has no beginning or end; an atomic orbit is also round; the earth is also globular.

Thus, the philosophy of worshiping the pindi implies worshiping the world; service for global welfare.

It also tells us that we should treat others with the same respect and warmth, as we would like to receive from the world, because we are all different sparks of the same Light.

If we could understand and adopt this philosophy in life, we would no doubt be the true devotees of Shiva, and our power, our knowledge and our potentials would also become grand like those of His true devotees.

Lord Shiva and the Philosophy Associated with Him (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 06)

(http://literature.awgp.org/akhandjyoti/2004/May_Jun/v1.ShivaPhilosophyDevotion) 

One day, mother Yashoda was scolding Lord Krishna in His childhood, because despite her repeated admonishments, the kid had again eaten soil. Krishna innocently replied that he had not eaten any soil; he opened his mouth before Yashoda as a proof of his innocence. When the mother peeped in His mouth, she was stunned to see the entire cosmos, the revolving galaxies, the infinite life forms, the gamut of Nature's manifestations there. Lord Ram had also done a similar feat, as cited in the holy Ramayana, when He showed His limitless self, His cosmic form to Kag Bhushundi, the great devotee in the form of a crow.

Lord Shiva and the Philosophy Associated with Him (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 05)

(http://literature.awgp.org/akhandjyoti/2004/May_Jun/v1.ShivaPhilosophyDevotion)

We should know the subtle and causal forms of Lord Shiva, which when realized in the idol, would make His presence real for us, in that gross physical symbol.

What is the inner form of Shiva that we should realize in His idols?

What is its philosophy?

Well, as symbolized by his round globular linga, He is Omnipresent; the globe, the entire cosmos is His manifestation. If we regard the universe as His emanation and interact with it accordingly, we would be able to touch the bedrock of spirituality and see the limitless expression of God that was projected by Shri Ram and Krishna before their deserving devotees.

As described in the Gita, when Arjun was confused in the battlefield and got ensnared in attachment and despair, Lord Krishna appeared before him in the cosmic form and showed him that everything in the world was His play. Every individual manifestation, from the tiniest to the largest, comes out of Him and merges back into Him.

Lord Shiva and the Philosophy Associated with Him (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 04)

(http://literature.awgp.org/akhandjyoti/2004/May_Jun/v1.ShivaPhilosophyDevotion)

We will have to find out and eliminate our shortcomings, our infirmities.

Unless we are honest in our own efforts towards spiritual elevation, how can we gain and demonstrate the immense benefits of spirituality, and how can we convince the world that we are the devotees of the Supreme Power and Presence, that can change the course of human history and destiny for the better.

So, where has been our major mistake?

Well, the root cause of our failure is our misconception. We have only seen the external form in the idols of Lord Shiva (and Parvati), and have mechanically followed the customary rituals of worship.

We have not understood the philosophy, the true meaning of devotion to Lord Shiva.

What we see in the temples as the idol of God is only like the gross representation of His limited manifestation.

The gross body is only an outer shell; the source of life, the prana lies inside.

The external and internal both together make a complete unit; their conjugation is like completion of electrical circuit by connecting the positive and negative poles.

The current of divine force would begin to flow in the idol we worship, if we realize and activate, by our inner faith and true devotion, the sublime power of the God it symbolizes.

We ritually put our heads at the feet of the idol; worship it with flowers, sandalwood powder, and what not. We pray before it, sing devotional songs, etc., but that is only an external activity. It remains incomplete without the understanding and the linkage with the inner, and the true divine power.

Lord Shiva and the Philosophy Associated with Him (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 03)

(http://literature.awgp.org/akhandjyoti/2004/May_Jun/v1.ShivaPhilosophyDevotion)

The scriptures are full of such descriptions evincing the ultimate, eternal power of Lord Shiva.

But what has happened today?

We also worship and offer our devotion to Lord Shiva, still we remain afflicted by so many difficulties and sufferings.

Why isn't the divine grace of Shiva bestowed upon us?

Why and how we have lost the righteous path and sullied our lives, despite being His devotees?

When will God uplift us?

I myself was once quite puzzled by such questions and doubts in my mind. But soon a story from Shiva Puran clarified all my doubts and conveyed me the answers.

Why our devotion is of no avail?

I had read it while translating the eighteen Puranas from Sanskrit to Hindi. It clarified to me why our devotion to Lord Shiva does not result in the kinds of miraculous boons our ancestors were receiving.

Why don't we see any signs of His generous boons, which were so easily showered in the ancient times on anyone who did tapa for His grace?

It is not that people like you and me are per se debarred from receiving such boons; rather, it is the:
- fault in our approach,
- the half-heartedness of our dedication,
- insincerity of our devotion, and
- the shaky nature of our faith
that hinder accomplishment of our sadhana.

Lord Shiva and the Philosophy Associated with Him (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 02)

(http://literature.awgp.org/akhandjyoti/2004/May_Jun/v1.ShivaPhilosophyDevotion)

Their idols, which we worship in the temples by offerings of flowers, kumkum, etc. are only symbols to help us focus our faith and devotion. The rituals of worship are also symbolic.

We have to clearly understand that the key to receiving divine grace lies in shraddha and vishwasa.

 "Yabhyam Bina Na Pashyanti" - without which, no one, not even a siddha, can have a vision of the indwelling Divinity.

I recall here a story from the Puranas that explains the above fact more clearly.

The anecdote (pertains to the pre-historic time before the Era of Lord Ram):

"Once upon a time, when Rishi Parashuram learnt that the world was suffering from anarchy, corruption, injustice, exploitation and immorality in every walk of life, he could not sit like a silent observer. In reflective silence he prayed for guidance and light to be able to find an effective remedy.

He retired to Uttarkashi and engaged himself in rigorous worship of Lord Shiva. Pleased by his tapa, Lord Shiva blessed him with an angelic axe (parshu), and bid him to use it for the eradication and uprooting of all the evils and vices that had spread in the society of that time. Indeed, Parashuram did liberate the earth from all the evil forces and immoral trends; nothing could stand before the infinite might of Shiva's weapon".