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 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.

Let the Spirit of Spring Permeate and Uplift Your Life (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 10)

(http://literature.awgp.org/akhandjyoti/2004/Jan_Feb/v1.SpiritSpringPermeateUplift) 

Your life should be such that I, the Guru himself, will come to you and ask for assistance, your active collaboration in his altruistic world-uplifting efforts.

Sri Ramakrishna Paramhamsa himself used to go to Narendra (Vivekananda), seeking his help in dissemination of devotion and knowledge, in transforming the society.

A tongue cannot work like a mike, and a mike alone is of no use without a tongue (voice), combination of both serves the purpose. The voice (message) of the Guru is spread through the mike (efforts) of the disciples. My Guru is the voice and I am his mike.

I want you also to be able to do the same in turn.

I would like you to be worthy of spreading divine message.

If you could cultivate this ability, there would be no delay in the working of His grace in your lives. God keeps the boons of shaktipata and kundalini ready in His hands to bestow them upon deserving souls. You could also receive them provided you have the desired level of shraddha (inner faith and dedication) and patrata (worthiness).

We have taken up the mission of revival of the Vedic knowledge and Rishi traditions of Yagya along with Gayatri Vidya.

We have now introduced the medium of "Gyan Rathas" to spread this knowledge through mission's publications.

You may devote two valuable hours per day for this noble task.

This would indeed be more virtuous than singing devotional songs or worshiping divine idols for the same time.

The Practical Aspect of Dhyan Yoga (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 10)

(http://literature.awgp.org/akhandjyoti/2003/Sept_Oct/PracticalAspectDhyanYoga/)

You may find great joy in sitting and relaxing at home  doing just nothing, when your son is grown up and he is earning for the family. But this is a sign of lethargy; slothful luxury is worse than dishonesty. It is the worst abuse of our humanhood. Insincerity to work and sluggishness are the most disgusting blots on the dignity of mankind.

You may argue - "but I have worked so many years and now I am getting pension after retirement."

No my child! I, as your guide, will not like you to sit idly and make merriment. Till you are alive (and able to move your body), you must do some work.

You may have enough resources for yourself and your family, but there are others in the society, who have nothing; so you should work to give something to these others.

Your children have studied and are well settled, but there are many youngsters who are not able to go to school. So rise up from your narrow mindedness and lethargy.

The Practical Aspect of Dhyan Yoga (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 9)

(http://literature.awgp.org/akhandjyoti/2003/Sept_Oct/PracticalAspectDhyanYoga/)

The "Karma-Yoga" is the yoga of the body - that means, this yoga pertains to the worldly domains of your life and your deeds. One who meditates upon light in the navel region cannot sit idle. He will always be busy in good actions.

There are three streams of yoga - karma-yoga, gyan-yoga and bhakti-yoga.
I have asked you to inculcate the practice of all these yogas through the medium of light.

Whenever the light of divinity will descend upon a person, it will inspire karma-yoga in his physical being, in his conduct. Then the person will become more duty-bound; work will be worship for him.

The deeds of worship, service, social welfare, and the actions pertaining to transactions of responsibilities, adoption of moral ideals, etc., fall under karma-yoga. These teach us that when our body absorbs the light (of pran), we should become hardworking, our every action should be devoted to selfless duty.

It conveys that  one who meditates upon light should not be lethargic, lazy or dishonest. One who eats and earns without being sincere to his work is equivalent to a thief in my view.

The Practical Aspect of Dhyan Yoga (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 8)

(http://literature.awgp.org/akhandjyoti/2003/Sept_Oct/PracticalAspectDhyanYoga/)

 Karma Yoga taught through Dhyan Yoga:

In the first step of this practice of dhyan yoga, you should imagine and try to feel as though the glow of sunlight is being absorbed by your navel. It means that the spark of pran should enter your physical body from the navel and flow in every vein, every artery and every cell.

Why from the navel?

Because this is the connecting point of the umbilical cord between the mother and the fetus and is therefore regarded as the energy center of the body.

As the vital elements from your mother's body, that enabled your healthy birth, used to enter your body from the navel, the light (strength) of God is also induced in it through the same center. When this light will be infused in your body, your bones, your blood, your flesh, all will shine. By this illumination I mean, it will induce energy, enthusiasm, alacrity, courage, commitment to responsibilities, industriousness, zeal for hard work, motivation for altruist service, and love and joy for selfless fulfillment of duties. These qualities will help you accomplish your karma-yoga.

The Practical Aspect of Dhyan Yoga (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 7)

(http://literature.awgp.org/akhandjyoti/2003/Sept_Oct/PracticalAspectDhyanYoga/)

When I talk of meditation upon light, I don't mean the physical light as some of you might interpret.

Here it means the divine light, or the sublime glow of pure knowledge.

It is not the physical illumination; rather it is the radiance of spirituality and true knowledge.

We pray "Tamaso Ma Jyotirgamaya" -
O Lord! Take us from the darkness towards light; here again, we mean - from ignorance to knowledge.

In spirituality, the word "light" is always used in the context of enlightenment, pure knowledge. (This is what should be understood of it in this discourse).

We were talking of meditating upon the sunlight. So, where should we imagine its presence?
In the special kind of dhyan yoga that I have been teaching you this year, I ask you to meditate upon sunlight focused successively at three points - the navel, the heart and the brain (especially the deeper core inside and above the center of the forehead).

These three regions contain the sublime nuclei of power for our three bodies - the physical, the subtle and the astral body.

All these points should be enlightened (in our imagination and inner experience during this practice of dhyan yoga); the brilliance of sunlight should enter all the three bodies.

What does it imply?
It implies the inherent philosophy and practical aspects of the three principal yogas.

The Practical Aspect of Dhyan Yoga (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 6)

(http://literature.awgp.org/akhandjyoti/2003/Sept_Oct/PracticalAspectDhyanYoga/)

The soul and God are also basically the same except for the fact that the former is expressed within a limited identity (confined to the individual self) whereas the latter is unbounded, infinite. One is manifested in a tiny domain, while the other is gigantic, unlimited. One is bounded by the thraldoms of maya, while the other is absolutely free. This is the only difference between us and The Divine.

This difference is there because of the mist of ignorance covering up the resplendence of our inner self that keeps us cut off from our eternal origin. If we refine and illumine ourselves (by the purifying radiance of virtues and righteous knowledge) we can attain our soul-reality and also God-awareness.

This is why (during the dhyan yoga) we meditate upon light, focus our attention upon the inner self, upon the sublime roots of our being, and its ultimate goal.

(You may now ask) "So Guruji! Is this why you train us to meditate upon the rising Sun?"
Yes my children! The brilliance of rising sun is a symbol of divine light. You may feel its radiance in your mind during this meditation, or may get a reflection of Goddess Gayatri. It doesn't matter if instead of sunlight you experience the deity's image or some divine reflection. That only shows the degree of progress of your dhyan.

The Practical Aspect of Dhyan Yoga (Translation of a discourse of Revered Pandit Shriram Sharma Acharya)

(Post 5)

(http://literature.awgp.org/akhandjyoti/2003/Sept_Oct/PracticalAspectDhyanYoga/)

Well, so what should be the focus of dhyan?
Who to meditate upon?
One's inner self or the Almighty God?

My children! The two are not really different.
Enlightened evolution of the inner self is God.


Our ultimate spiritual evolution is  shivoham, sachchidanandoham, tatvamasi, ayamatmabrahm, pragyanambrahm.
These five great maxims of Vedanta affirm that the soul, in its absolutely pure form, itself is God.

Take the example of coal and diamond. Except for a minor difference in the atomic structure, the two are quite the same. Diamond is thus a refined form of coal.
The soul and God are also basically the same, except for the fact that the former is expressed within a limited identity (confined to the individual self), whereas the latter is unbounded, infinite. One is manifested in a tiny domain, while the other is gigantic, unlimited. One is bound by the thraldoms of maya, while the other is absolutely free. This is the only difference between us and The Divine.