Yogic Practices for awakening Ajna Chakra

Introduction

       Direct concentration on ajna chakra is very difficult and, for this reason, in tantra and yoga the mid-eyebrow centre (which is in fact is the kshetram of ajna) is used to awaken this chakra.  This point is called bhrumadhya (bhru means eyebrow and madhya means centre), and it lies between the two eyebrows in the place where Indian ladies put a red dot and pandits and brahmins put mark of sandal paste.  This eyebrow centre can be stimulated and awakened by various techniques.

Techniques 

       Firstly, there is an important shaktkriya (cleansing technique) called trataka, which will aid in the awakening of ajna.  It is a powerful technique which can be defined as "fixed gazing at one point".  If practised regularly, it develops the power of concentration and from this concentration, the direct awakening of the latent faculties of ajna chakra is brought about.

       Ajna can also be stimulated and awakened by concentration on the nadis directly.  The method for this is anuloma viloma pranayama, mental or psychic nadi shodhana, also known as 'the coming and going pranayama', and prana shudhi, 'the purifying breath'.

       You can also awaken ajna chakra by concentrating on the eyebrow centre, performing such practices as shambhavi mudra.  Initially, when there is no sensation or awareness at this point, some ointment or oil such as tiger balm can be applied.  This facilitates concentration.  With practice, the pressure of your concentration at this area increases and the sensations are carried back to the pineal gland.  this brings about an awakening in the pineal gland in the form of visions and internal experiences.

       Ajna and Mooladhara chakras are closely related, and the awakening of one helps to awaken the other.  Ideally ajna should be awakened to some extent before mooladhara, in order to allow an unafected perception of the energies manifested by mooladhara and the lower chakras.  However, the awakening of mooladhara will help to further awaken ajna.  Infact, the best way to bring about awakening of ajna is through the practices of moola bandha and ashwini mudra which are specific for mooladhara.

Preparatory practices

       Jala and sutra neti can be practised for a few months to purify the nasal area and the important nerve junction behind it.  This will help to sensitize ajna chakra and aid in its awakening.  Apart from having a profound effect on the nervous sytem, neti removes dirt and mucus from the nasal passages, relieving colds and sinusitis, disorders of the yes, ears, nose and throat, as well as inflammation of the tonsils, adenoids andmucous membranes.  It removes drowsiness and gives a general lightness and freshness in the head and throughout the body.  At the same time, it profoundly alters psychic awareness, faciltating free flow of breath in both nostrials, so that the meditative state can be attained.  It should be practised every morning before you commence your other sadhana.

Practice programme

       The following sadhana (consisting of practices 1,2 and 3) for ajna chakra should be continued daily for one month.  You may then proceed to the sadhana given for awakening mooladhara chakra.

Practice-I

Anuloma Viloma Pranayama with Prana Shuddhi
(the coming and going breath and the purifying breath)

• Sit in a comfortable meditative posture.

• Make sure the spine is erect and the body is relaxed.

• The body must become absolutely still.

• After some minutes, begin to develop awareness of the breath in the nostrils.

• When you breathe in, your whole awareness should flow with the breath from the tip of the nose, up to the eyebrow centre.

• When you breathe out, your whole awareness should flow with the breath from the eyebrow centre to the tip of the nose.

• Become aware of the triangular of the triangular form of the breath between nostrils and the eyebrow centre. 

• The base of the triangle is at the level of the upper lip, its sides are the right and left nasal passages, and its apex is within the eyebrow centre.

• Firstly, feel the breath moving in and out of the left nostrils, then the right nostril.  Then be aware of the breath as it flows in and out through both nostrils altogether.

• Once you are established in this breath awareness, begin to consciously alternate the flow of the breath between the two nostrils in the same way as nadi shodhana, except you practise it physically or mentally.

• Consciously inhale through the left nostril to bhrumadhya and exhale through the right, the inhale through the right to bhrumadhya, and exhale through the left.

• This is one round of anuloma viola or mental nadi shodhana.

• Complete 4 rounds.

• Now practice one round of prana shuddhi, which involves breathing in and out through both nostrils together.

• Inhale and exale through both nostrils simulatenously, visualizing the passage of the breath forming an inverted V-shape.

• Continue in this way: four alternate nostril breaths, then one breath through both nostrils.

• In the beginning, the rounds can be counted as follows:

1. - inhale left nostril, exhale right nostril; inhale right nostril, exhale left nostril,
2. - repeat
3. - repeat
4. - repeat
5. - inhale both nostrils, exhale both nostrils, and so on.

• After some practise, the rounds can be counted from 100 back to zero as follows:

     100 - inhale left nostril, exhale right nostril; inhale right nostril, 
              exhale left nostril.

       99  - repeat

       98  - repeat

       97 - repeat

       96 - inhale both nostrils, exhale both nostrils, and so on.

Practice note

       Accuracy in the counting is absolutely unnecessary, and if an error is made, the practice must recommence from 100.  It is very important to keep count of the breaths, because without keeping count, anuloma viloma is altogether too powerful for many aspirants, swallowing up their awareness in the unconscious sphere.

       The aim of the practice is to stimulate ajna chakra on the subconscious, psychic level, and for this awareness must be maintained.

       If you sink into the unconscious sphere, you will only be aware of the vast store of impressions in the unconscious mind, and will completely lose awareness of the practice.

       This awareness is essential for the development of mind control and also for the awakening of ajna chakra to conscious accessibility.

       This practice can also be very well integrated into yoga nidra.

Practice 2:  Trataka (concentrated gazing)

• Sit  in a comfortable meditative asana, in a dark room in which there is no draught or breeze.

• Please a lighted candle at eye level, directly in front of the eyebrow centre, at arm's length.

• Make sure that the wick is perfectly straight and that the flame is motionless.

• Straighten the spine, close the eyes and relax the body.

• Be aware of the physical body only.  Let it become as still as a statue.

      From this time on you should try to keep the body absolutely motionless throughout the whole practice. When you are prepared, open your eyes and gaze steadily at the tip of the wick.  With practice you should be able to gaze steadily at the flame without blinking or moving the eyeballs.  Two or three minutes is sufficient.

       The whole of your consciousness must become centered in the flame, to the extent that awareness of the rest of the body and the room is lost.  The gaze should be absolutely fixed at the tip of the wick.  When the eyes become tired or if they begin to water, close them and relax.

       Do not move the body, but be aware of the after-image of the flame in front of the closed eyes.

       Everyone has looked into the sun or a bright light, and on closing the eyes for a few minutes, has seen the clear impression of that light on the retina of the ye.  Likewise, the after-image of the candle flame will be clearly visible.

       You should practise trataka on this image, holding it directly infront or a little above the eyebrow centre.  Keep the eyes closed.  If the image moves up or down, or from side to side, observe it and try to stabilize it, without straining.

       When you are sure the image has appeared or faded for the last time, then open the eyes and continue to concetnrate on the external candle flame.

       After the last round, gaze into the emptiness for a few seconds then practice palming.

Time of practice

       The best times to practise trataka ae the dark hours of the very early morning or late at night.  At these times, the atmosphere becomes very still and quite, not only the physical atmosphere, but also the mental and psychic atmosphere.  In this stillness, success is trataka is readily attained.

Duration

       Trataka can be practised as time permits, but five to fifteen minutes is the usual period in the beginning, building up to thirty minutes gradually over a period of time.  Two or three minutes per round is sufficient to spend gazing at the flame.

Contra-indications

       Trataka on a flame is not recommended for myopia, astigmatism, cataract or glaucoma.

Benefits

       Trataka has many physical, mental and spiritual benefits.  Physically, it correct eye weakness and defects such as nearsightedness.  Mentally, it increases nervous stability, removes insomnia and relaxes the anxious mind.  When the eyes are fixed and unmoving, the mind become steady and calm.  It helps to develop good concentration and stronger willpower.  Spiritually it awakens ajna chakra.  

Variations:

       Trataka can be practiced on a small dot, the full moon, the rising sun, a shadow, a crystal ball, the nose tip, an image in water, a yantra, darkness, a shivalingam and many other things.

       Those who have a personal deity can practise trataka on his or her form and those who have a guru can practise on his or her photograph.  Trataka can also be practised on one's own image in the mirror, or the eyes of another person.  These should, however, only be done under the guidance of a guru, as there are certain risks involved.  Avoid practising trataka on the sun as the delicate membranes of the eyes may be damaged.

Two divisions of Trataka

       There are two divisions of trataka, bahiranga (outer) and antaranga (inner).  The methods mentioned so far are all part of bahiranga trataka.  Inner trataka (antaranga) is internal visualization, perhaps of a chakra, a yantra or your personal deity.  The eyes remain closed throughout.  One of the best inner objects for concentration is a tiny star or point of light.

Practice 3
Shambhavi Mudra (eyebrow centre gazing) with Om chanting

Stage I: External awareness

• Sit in any meditative pose with the back straight and hands on the knees.

• Look forward at a fixed point, then look upward as high as possible without moving the head.

• Focus the eyes and concentrate on the eyebrow centre.

• Try to suspend the thought process and mediate on ajna.

• Repeat Om, Om, Om with awareness of the sound vibrations at the eyebrow centre into which you are gazing.  

• Each Om should be produced in a soft clear voice, with awareness of every vibration of the mantra in the eyebrow centre.

• Each mantra should be one or two seconds in duration, and immediately followed by the next.

Stage 2:  Internal awareness

• Now the eyes are closed, but the inner gaze remain in the eyebrow centre.

• Begin to chant the mantra more slowly, with full awareness of the sound vibration in the eyebrow centre. 

• Imagine that the sound is being emitted from within the eyebrow centre itself.  Gradually and effortlessly increase the duration of each Om, making its long and continuous.

• The sound should be steady and of an even keys, ending on completion of the breath.

• Then refill the lungs completely breathing through the nose, but do not alter the position of the body or head.

• Begin the next Om, maintaining awareness of the sound emerging from the eyebrow centre.

• Practice for five minutes

Stage 3:  Awareness of sound vibration

• Continue to chant the mantra Om, but become aware of the sound reverberating throughout the body.

• Try to be aware of the sound only, listening to its vibrations emanating from the eyebrow centre and permeating the whole body.

• Do not be self-conscious, but allow the sound to manifest itself fully, maintaining awareness of the vibration of the sound only.

• Practise for five minutes.

• Gradually the duration of the practice can be lengthened.

• Finish off the practice with palming.

Precautions

Do not strain the eye muscles, when they become tired or slightly strained, release shambhavi mudra and relax the eyes.

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Source: Excerpts from the book on "Kundalini Tantra" written by Swami Satyananda Saraswati.

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Why do Hindu go pilgrimage to Sabarimala?

In Indian Culture...
Why do Hindu go pilgrimage to Sabarimala?

      Sabarimala is in the Sabari Hills about 30 kms due east of Chengannur, 47 miles south east of Kottayam, Kerala, and 185 km north from Trivandrum, Kerala State, South India.  

       Sabarimala, otherwise known as Dharma Sastha and Harihara Puthran, is the abode of Lord Ayyappa.  During the main festival season in the month of Narayana (December-January), numerous pilgrims come to this place while observing strict vows.  During this time, many men wearing black can be seen in the nearby cities converging on Sabarimala and singing the chants of Lord Ayyappa.

Road Map for Journey

       Reaching the temple is not easy.  You have to take the road going south from Kottayam and then up to the Pamba River.  The traditional route is through Erumeli.  Pilgrims then trek some 15 miles for two days barefoot through the forests to Pamba.  From Pamba you wade across the Pamba River where pilgrims bathe or wash clothes.  thereafter, you go to the Pamba Ganapati temple to receive blessings there.  Then it is an additional three miles of walking through thick forest to this wilderness hill temple at Sabarimala. Another route is from Tamil Nadu through Vandiperiyar.  An easier route allows the pilgrims to drive directly to Pamba and then trek the three miles to Sabarimala.

       You finally go up the stairs to the temple complex whee you can offer prayers to the Divinities in the secondary shrines.  There is an altar where you can offer prayers and lit camphor.  Further on by several hundred feet is the sacred banyan tree (saramkuti)  where it is said said Lord Ayyappa directed his troops to throw down their weapons to prepare for worship.  There is a long narrow path through dense jungle to a valley between the Neelimala and Sabarimala mountains.  You then begin the mile-long climb up Neelimala, the temple mountain.  It can be tough making your way up the uneven steps and it gets steeper as you go, so it is not unusual to take rests along the way.  Some people have to be carried up.  This takes a few more hours before you reach the final 18-step stairway to the main temple itself where the Sri Ayyappa deity is enshrined in a little sanctuary on a raised area.  

Significance of 18 holy steps

       The 18 steps represents the god on the 18 hills that surround the temple.  At the first step, the pilgrim breaks the coconut he has been carrying.  Then you climb the 18 steps.  In the rush during the main pilgrimage season, ti is so crowded that this alone  can take up to an hour to reach the sanctum where the pilgrim can finally attain the vision of the deity of Lord Ayyappa.  Then you move forward.  A small shrine to Lord Ganesha is on the right where you offer respects.  Then you go to see the main deity, called Panchaloha, which is an image of Lord Ayyappa made of five metals.  Now you perform the maijn puja or worship, the Neyy (ghee) abhishekam in which you anoint the deity with some of the ghee that you have brought with you.  It is only a small portion of the vast amounts of ghee that has been brought by the pilgrims, which number in the thousands.  You offer the ghee that you have brought to the priest at the main shrine.  He pours it over the deity.  Thereafter, the pilgrimage has been completed and you begin the journey back.

Legend behind Lord Ayyappa

       The legend behind Lord Ayyappa is that he is said to be the son of Shiva and the incarnation of Vishnu known as Mohini Murti, Lord Vishnu's form as a most beautiful woman.  That is why Lord Ayyappa is called Hariharaputra, meaning the son of both Hari or Vishnu and Hara, Shiva.

       The reason for this described in the Srimad Bhagavatham (canto Eight, Chapter Twelve).  Therein, it is related that once when the Lord Shiva had heard about the pastimes of the Lord in the form of an attractive woman, Mohini, during the churning of the milk ocean, Shiva went to see the Lord.  After offering descriptive prayers, he asked to see this beautiful feminine form of the Lord.  Being merciful to His devotee, the Lord expanded His energy and manifested Himself as a most attractive woman.  Lord Shiva, upon seeing this form, was immediately captivated.  Shiva lost his sense and began to follow Her.  While chasing Her through the woods for some time, he passed semen.  Only after discharging semen did Lord Shiva realize how he had been dragged by the illusory energy and then ceased to follow the beautiful form.  However, in the version in the Bhagavatham, Shiva's semen did not produce the child Ayyappa, but fell on the earth where mines of gold and silver later formed.  So those who follow Bhagavatha Purana and similar Vedic texts, they do not put much emphasis, if any, on Ayyappa.

      Lord Ayyappa is often portrayed with four arms, three eyes, and seated peacefully in the lotus position, padmasana.  Two of his hands carry a sword and a shield, while the other two exhibit the mudras  or positions of assurance of fearlessness and giving blessings.  Other views of him present an image with only two arms and two eyes.  He wears gold ornaments and crown. Lord Ayyappa is also called Shasta, which means the controller of the world.

How the location of Sabarimala came ?

       The story is that after Durga killed the demon Mahishasura, his spouse undertook the endeavour of intense austerities to gain the favour of Lord Brahma that she would not be killed by Shiva or Vishnu.  She became increasingly powerful, much to the consternation of the gods.  Then Shiva and Vishnu together formed an idea in which she could be destroyed by creating a person fit for the job.  This child was discovered by King Rajashekara who reigned in Panthalam in Kerala.  He had no children so he named the child Manikandan and raised him as a son.  The child killed Mahisha when he was only twelve years old.  He had also brought female leopards back from the forests since the milk was supposed to cure the queen's headache.

       The king, however, had realized the divine nature of Manikandan.  The king had been told to build a temple to Manikandan at the spot where his arrow landed, after Manikandan disappeared.  The king then shot the arrow, which found its mark at the top of Sabarimala hill.  This is where the temple was supposed to have been built originally by Lord Visvakarma, the demigod architect.  Parashurama is said to have made and installed the image.  Now, there are millions of pilgrims who make the trip to the hill to see this temple of Lord Ayyappa.

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Source: Excerpt from the "SPIRITUAL INDIA HANDBOOK" written by Sephen Knapp.

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Balancing the Three Gunas: An Ayurvedic Approach

       We live in a magical universe filled with great forces of life and death, creation and destruction.  Divine powers can be found everywhere to lift us into a greater peace and understanding.  But undivine forces are also ever present, working to lure us down further into confusion and attachment.  Truth and falsehood, ignorance and enlightenment form the light and dark, the illumination and shadow of the world.  In this basic duality of creation we struggle not merely to survive but to find meaning in our lives.  We must learn to navigate through these contrary currents so that we can benefit by the ascending spiritual force and avoid the descending unspiritual inertial.  

       Nature herself is the Divine Mother in manifestation and the universe is Her play of consciousness.  She provides not only for material growth and expansion that moves upwards, but supports our spiritual growth and development, which moves within.  Nature possesses a qualitative energy through which we can either expand into wisdom or contract into ignorance.  Nature functions through conscious forces, spirits if you will, which can be either enlightening or darkening, healing or harming.  Most of these powers are unknown to us and we do not know how to use them.  Trained as we are in a rational and scientific manner to look to the outside, we lack the ability to perceive the subtle forces hidden in the world around us.  However, for any real healing of the mind to be possible, we must understand these forces and learn how to work with them as they exist not only in the  world  but in our own psyche.

       Ayurveda provides a special language for understanding the primal forces of Nature and shows us how to work with them on all levels.  According to Yoga and Ayurveda, Nature consists of three primal qualities, which are the main powers of Cosmic Intelligence that determine our spiritual growth.  These are called gunas in Sanskrit meaning "what binds" because wrongly understood they keep us in bondage to the external world.

1]  Sattva - intelligence, imparts balance

2]  Rajas - energy, cause imbalance

3]  Tamas - substance, creates inertia

       The three gunas are the most subtle qualities of Nature that underlie matter, life and mind.  They are the energies through which not only the surface mind, but our deeper consciousness functions.  They are the powers of the soul which hold the karmas and desires that propel us from birth to birth.  The gunas adhere in Nature herself as her core potentials for diversification.

       All objects in the universe consist of various combinations of the three gunas.  Cosmic  evolution  consists of their  mutual  interaction and transformation.  The three gunas are one of the prime themes of Ayurvedic thought.  They form a deeper level than the three biological humors and help us understand our mental and spiritual nature and how it functions.

Sattva

       Sattva  is the quality of intelligence, virtue and goodness and creates harmony, balance and stability.  It is light (not heavy)and luminous in nature.  It possesses an inward and upward motion and brings about the awakening of the soul.  Sattva provides happiness and contenment of a lasting nature.  It is the principle of clarity, wideness and peace, the force of love that unites all things together.

Rajas

       Rajas is the quality of change, activity and turbulence.  It introduces a disequilibrium that upsets an existing balance.  Rajas is motivated in its action, ever seeking a goal or an end that gives it power.  It possess outward motion and causes self seeking action that leads to fragmentation and disintegration.  While in the short term rajas is stimulating and providing pleasure, owing to it unbalanced nature it quickly results in pain and suffering.  It is the force of passion that causes distress and conflict.

Tamas

       Tamas is the quality of dullness, darkness and inertia and is heavy, veiling or obstructing in its action.  It functions as the force of gravity that retards things and holds them in specific limited forms.  It possesses a downward motion that causes decay and disintegration.  Tamas brings about ignorance and delusion in the mind and promotes insensitivity, sleep and loss of awareness.  It is the principle of materiality or unconsciousness that causes consciousness to become veiled.

Correspondences of the Three Gunas

Colour

1.  Sattva  -- White, purity and harmony

2.  Rajas   -- Red, action and passion

3.  Tamas   -- Black, darkness and delusion

Time

1.  Sattva   -- Day, Clarity

2.  Rajas    -- Sunrise and Sunset, twilight, transition

3.  Tamas    -- Night, darkness

Energy

1.  Sattva   -- neutral or balanced
2.  Rajas    -- positive, sets things in motion
3.  Tamas    -- negative, retards motion

Worlds

1.  Sattva   -- heaven or space, the region of peace
2.  Rajas    -- atmosphere, the region of storms
3.  Tamas    -- earth, the realm of gravity and inertia

Levels of Cosmos

1.  Sattva   -- causal or ideal
2.  Rajas    -- subtle or astral, pure form
3.  Tamas    -- gross or physical

Kingdoms of Nature

1.  Sattva   -- spiritual beings: gods, goddesses and sages
2.  Rajas    -- human realm
3.  Tamas    -- mineral, plant and animal kingdoms

States of Consciousness

1.  Sattva   -- waking
2.  Rajas    -- dream
3.  Tamas    -- deep sleep

Sattva and the Mind

       The mind or consciousness in general, is naturally the domain of sattva.  Unless the mind is calm and clear we cannot perceive anything properly.  Sattva creates clarity, through which we perceive the truth of things, and gives light, concentration and devotion.

       Rajas and tamas are factors of mental disharmony causing agitation and delusion.  They result in wrong imagination and misperception.

       From rajas comes the false idea of the external world as real in itself, which causes us to seek happiness outside ourselves and lose track of our inner peace.  Rajas creates desire, distortion, turbulence, and emotional upset.  It predominates in the sensory aspect of the mind because the senses are ever-moving and seeking various objects.  As long as we remain immersed in the pursuit of sensory enjoyment we fall under the instability of rajas.  

       From tamas comes the ignorance that veils our true nature and weakens our power of perception.  Through it arises the idea of an ego or separate self by which we feel ourselves alone and isolated.  Tamas prevails in consciousness identified with the physical body, which is dull and limited.  As long our identity and sense of well-being is primarily physical we remain in the dark realm of tamas.

       Sattva is the balance of rajas and tamas, combining the energy of rajas with the stability of tamas.  By increasing sattva one gains peace and harmony, and returns to the primordial Nature and one's pure Spirit in which is liberation.  However, attachment to sattva, such as clinging to virtue, can bind the mind.  For this reason we must strive to develop pure sattva, which is its detached form, or sattva not clinging to its own qualities.  Pure sattva does not condemn rajas and tamas but understands their place in the cosmic harmony, which is as outer factors of life and body whose proper place is apart from our true nature.

       When pure sattva prevails in our consciousness we transcend time and space and discover our eternal Self.  The soul regains its basic purity and unites with God.  When out of balance, the three gunas bring about the process of cosmic evolution through  which  the soul evolves through the kingdoms of Nature, experiencing birth and death, happiness and sorrow in various bodies.  The movement of the three gunas is conterminous with creation.

       Sattva as the state of balance is responsible for all true health and healing.  Health is maintained by sattvic living, which is living in harmony with nature and our inner Self,  cultivating purity, clarity and peace.  Rajas and tamas are the factors that cause disease.  Rajas cause pain, agitation and the dissipation of energy.  Tamas brings about stagnation, decay an death.  Rajas and tamas usually work together.  Rajas brings about the over expression of energy, which eventually leads to exhaustion, in which tamas prevails.

       For example, too much spicy foods, alcohol and sexual indulgence are intiially rajasic  or stimulating.  These eventually lead to such tamasic conditions as fatigue and collapse of energy.  On a psychological level too much rajas, which is turbulent emotion, leads to tamas or mental dullness and depression.

Mental Types According to the Gunas

       To have sattva  predominant in our nature is the key to health, creativity and spirituality.  Sattvic people possess a harmonious and adaptable nature that gives the greatest freedom from disease both physical and mental.  They strive toward balance and have peace of mind that cuts off the psychological root of disease.  They are considerate of others and take care of themselves.  They see all life as a learning experience and look for the good in all things, even in disease, which they strive to understand, not merely to suppress.

       Rajasic people have good energy but burn themselves out through excessive activity.  Their minds are usually agitated and seldom at peace.  They have strong opinions and seek power over others often regardless of the means.  They are impatient and inconsistent in dealing with their problems and do not wish to take the time or responsibility to get well.  They blame others for their problems, including their therapists.

       Rajasic people can accomplish their goals and are generally in control of their lives.  However, they are not awake to their spiritual purpose, and are dominated by the ego in their pursuit of happiness.  Life brings them shocks, which can cause them great suffering, particularly when they lose control.  Even when they achieve their goals they find that they are still not happy.

       Tamasic types have deep-seated psychological blockages.  Their energy and emotion tend to be stagnant and repressed and they do not know what their problems really are.  They do not seek proper treatment and usually have poor hygiene or poor self-care habits.  They accept their condition as fate and do not take advantage of the methods that may alleviate their [problems.  They allow other people and negative influences to dominate them and do not like to be responsible for their lives.  They prefer not to deal with their problems or will not let others know about them, which only allows the problems to get worse.

Mental Constitution According to the Three Gunas

       The gunas show our mental and spiritual state through which we can measure our propensity for psychological problems.  The following test is a good index of these qualities and how they work within our life and character.

       The answers on the left indicate sattva, in the middle rajas, and on the right tamas.  Please fill out this form carefully and honestly.  After answering the questionnaire for yourself, you should have someone who knows you well, like your husband, wife or close friend, fill it out for you also.  Note the difference between how you view yourself and how others see you.

       For most of us our answers will generally fall in the middle or rajasic area, which is the main spiritual state in our active and outgoing culture today.  We will have various psychological problems but can usually deal with them.  A sattvic nature shows a spiritual disposition with few psychological issues.  A highly sattvic nature is rare at any time and shows a saint or a sage.  A tamasic person has a danger of severe psychological problems but would be unlikely to fill out such a chart.  The areas in ourselves that we can improve from tamas  to      rajas or from rajas to sattva will aid in our peace of mind and spiritual growth.  We should do all we can to make such changes.

MENTAL CONSTITUTION CHART

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DIET:
Vegetarian  ---- Some meat    ---- Heavy meat Diet ---

DRUGS, ALCOHOL, STIMULANTS:
Never     ----   Occassionally -----   Frequently ----

SENSORY IMPRESSIONS:
Calm pure ----    Mixed      --------  Disturbed  ----

NEED FOR SLEEP:
Little    ----    Moderate   --------  High       ----

SEXUAL ACTIVITY:
Low       ----    Moderate   --------- High       ----

CONTROL OF SENSES:
Good      ----    Moderate   --------- Weak       ----

SPEECH:
Calm & Peaceful-- Agitated   --------- Dull       ----

CLEANLINESS:
High      -----   Moderate   --------- Low        ----

WORK:
Selfless  ----- For personal goals---  Lazy       ----

ANGER:
Rarely    -----  Sometimes   --------  Frequently  ---

DESIRE:
Little    -----  Frequent    --------  Excessive   ---

PRIDE:
Modest    ------ Some ---- Ego ------- Vain        ---

DEPRESSION:
Never     ------ Sometimes    -------- Frequently  ---

LOVE:
Universal ------ Personal   -------- Lacking in love --

VIOLENT  BEHAVIOR:
Never     ------ Sometimes    -------- Frequently    ---

ATTACHMENT TO MONEY:
Little    ------ Some         -------- A lot        ----

CONTENTMENT:
Usually   ------ Partly       -------- Never        ----

FORGIVENESS:
Easily    ------ With effort  -------- Holds grudges ---

CONCENTRATION:
Good      ------ Moderate     -------- Poor        -----  

MEMORY:
Good      ------ Moderate     -------- Poor        -----

WILL POWER
Strong    ------ Variable     -------- Weak        -----

TRUTHFULNESS:
Always    ------ Most of the Time ---- Rarely      ----

HONESTY:
Always    ------ Most of the Time ---- Rarely       ----

PEACE OF MIND:
Generally ------ Partly        ------- Rarely       ----

CREATIVITY:
High      ------ Moderate      ------- Low          ----

SPIRITUAL STUDY:
Daily     ------ Occasionally  ------- Never        ----

MANTRA, PRAYER:
Daily     ------ Occasionally  ------- Never        ----

MEDITATION:
Daily     ------ Occasionally  ------- Never        ----

SERVICE:
Much      ------ Some         -------  None         ----
======================================================
TOTAL:
Sattva    ------  Rajas       -------  Tamas        -----
======================================================

The Three Gunas and Therapy

       Many different types of medical and healing therapies exist for the mind.  To benefit from them properly and to avoid their possible side-effects, we must understand their approach and when they are useful.  Here Ayurveda helps us greatly by showing how healing therapies relate to these three gunas.  This provides us with a deep understanding of the healing process and its likely results.  Sattvic  therapies work through Sattvic qualities of love, peace and non-violence.  Rajasic therapies work through Rajasic qualities of stimulation, energization and agitation.  Tamasic therapies work through tamasic qualities of sedation, sleep, and grounding.  Ayurvedic therapies are primarily sattvic and employ rajasic and tamasic modalities obnly under special circumstances.

       Sattvic healing uses Nature, the life force and the power of the cosmic mind through such treatment methods as herbs, vegetarian diet, mantra and meditation.  

       Rajas can  occasionally be useful in the healing process. Rajas helps break up tamas, while sattva, being a condition of harmony, does not always have the ability to do so.  It is often necessary to move from tamas to rajas in order to return to sattva, like needing to stimulate or shock a person into awakening to their repressed pain.  Tamas is seldom useful in the healing process except when required to sedate too high rajas.  For example, a person in a hysteria, an excess rajas condition, may require a strong  sedative herb or drug, a tamasic therapy.  In this sattva would be too mild to calm rajas.

       Ayurvedic psychology aims at moving the mind from tamas to rajas and eventually to sattva.  This means moving from an ignorant and physically oriented life (tamas), to one of vitality and self-expression (rajas), and finally to one of peace and enlightenment (sattva).

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Source:  Excerpts from the book on Ayurveda and the Mind by David Frawley.

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3C Success Formula

Formula for success

       Productivity in business is directly related to business.  In fact success is measured by increase in productivity.  There is a glamour for success all over the world.  But few have attempted to define success and find out the true inputs to effectively achieve it.

       The first lesson to learn about success is that it is an effect.  And an effect  belongs to the future.  Everyone longs for success.  Wishes to gain the effect without really going into its cause.  Not realising that every effect  has a cause.  Not realising that every effect  has a cause.  That you reap what you sow.  It is an impeccable law.  But the mass of humanity craves for the fruit without even planting the seed.  You therefore need to attend to the cause for gaining success.  And the cause for success is appropriate action.  If your action is proper, perfect it would result in success.   If improper, imperfect  it would be a failure.  In truth, your present action itself transforms into success or failure at a future period of time depending upon its quality.  

Ideal action

      An ideal action is made up of three essential constituents:

1. Concentration

2. Consistency

3. Cooperation

       A practitioner of these three disciplines has the appropriate action to command success in his field of  operation.  Productivity in business requires continual intellectual supervision while applying these rudiments of success.  These three words may be used liberally in management lobbies but few have gone into their deeper import.  Much less put them into practice.  You, therefore, need to thoroughly understand these concepts.  And apply them in your business.

1.  Concentration

       Concentration is the art of focusing the mind in the present.  The human mind has a natural tendency to slip into worry of the past or anxiety for the future.  Concentration is the technique exercised by your intellect to hold the mind on the present action without allowing it to slip into the past or future.  You would need a powerful intellect to keep the mind focused.  Concentration is measured by the extent the intellect engages the mind in the present.

2.  Consistency

       The second discipline is to be consistent in what you do.  Having set an ideal to reach for, a goal to achieve your actions should flow in that direction.  But there is a problem in maintaining this flow because the mind is prone to stray into other attractions.  You need a strong intellect to overcome the mind's distractions and keep the actions going in the set direction.  This technique of channelising your actions towards the goal is consistency.  The practice of consistency lends power, strength to your action.  You observe this clearly in nature.  Water flowing in one direction has power.  So does wind blowing in one direction.  And light focused to a point.  Thus through consistency your actions turn powerful.

       A simple example taken from sports would illustrate the part played by consistency in achieving success.  Consider an internatinal tennis star being inconsistent in his practice of the game.  Being often drawn to playing othe games he fails to keep up with the rigorous practice that international competition demands.  He would then be deprived of success in his field regardless of his proficiency in the game.

3.  Cooperation

       The third discipline is cooperation.  To achieve an objective you need a spirit of cooperative endeavour.  It is difficult to be successful and productive in a business without the active cooperation of colleagues.  The principle applies to companies, communities and countries.  Germany and Japan were devastated in the last World War.  No sooner the war ended than the nations pooled their efforts cooperatively to rebuild their nations.  They returned to power and strength both economically and politically.  The United States and Australia could boast of nothing a little over two hundred years back.  The early settlers had to pool their resources in a spirit of cooperative endeavour to build their nations.  Both have emerged as powerful nations of the world.  Thus the third essential requirement for success is met with when the intellect maintains a true spirit of cooperation among those concerned in the business.

Conclusion:

      Maintaining the above three disciplines your actions should spell success and productivity in any field of endeavour.

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Source: Excerpts from the book on "Governing Buisness and Relationship" by Swamy A Parthasarathy.
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Lord Dattatreya

As an Avatara

      Let me tell you about an Acharya, an Avatara of the Lord, who is  worshipped  by many Hindus as a God.  He is Lord Dattatreya, who is regarded as a Divine Incarnation of the Holy Trinity, Brahma, Shiva and Vishnu. The word Datta in Sanskrit means 'given'; and 'Atreya' signifies the lineage of the great Sage Atri.  Dattatreya was 'given' to sage Atri and his wife, Anasuya, as a gift of the Gods.  Dattatreya is also regarded as the Aadi Guru in the Nath tradition of worship.

       There are many versions of the legend of Dattatreya, and each one of them is deeply symbolic and significant.  I shall narrate to you the version of his story as it is told to us in the Markandeya Purana.  

Birth

     Sage Atri and his wife Anasuya were a pious and a devoted couple; Anasuya was an ideal rishi patni, who was a tremendous source of support to her husband in his spiritual practices.  A fe rishis who had met the couple, happened to speak very highly of her faith and devotion to her husband.  Indeed, they praised her to the skies.

      This came to the notice of Goddesses Lakshmi, Parvati and Saraswati.  When they heard of Anasuya and her great qualities as a pativratta, they begged their husbands - Vishnu, Shiva and Brahma - to put Anasuya to the test, so that they may see how devoted she was.

       The Holy Trinity of the Gods assumed the role of mendicant sanyasis and went to Atri's ashram, there, they begged for food with the traditional words:  Bhavati bikshaam dehi.  As you know, India's ancient scriptures tell us that it is our duty to feed those who come to our door.  Athiti devo bhava; the guest is the equivalent of God.  And when they happen to be ascetics who are obliged to live on food that is begged as biksha, it is incumbent upon the lady of the house to offer them food, even if t happens to be last  morsel  in the house!  Accordingly, the pious and devout Anasuya came out immediately, to ffer them food.  But, the three mendicants laid an impossible condition before her: they would not accept food at her hands, unless she served them without any clothes on her person - in other words, completely naked.

      This might sound shocking to us in the modern age!.  But in those days of Tretayuga, people were made of sterner stuff, and would analyse the reasons behind such strange requests.  So did Anasuya.  Being the perfect grahasti, she knew it was her sacred duty to feed the mendicants, who had begged food from her, in this sense, they would be like her children, and she, who offered them food, would be in their mother's position.  But the strange condition they had laid, revealed that they were no ordinary mendicants.  Above all, so true and faithful was her devotion to her husband, that Anasuya was certain that no harm or shame would ever come to her.  She decided to accept the strange condition and offer food to the visitors.

       She meditated on the form of her husband, took refuge at his feet, and sprinkled over the three Sanyasins, a few drops of water which were used for washing the feet of her husband.  The moment Anasuya did this, the Gods who wee standing before her, turned into tiny infants, mewling and crying at her doorstep.  Overjoyed at this Divine Miracle, Anasuya picked the infants up and feed them with her own milk.  When the babes were fed, she put them to sleep.  Upon her husband's return, she narrated the story to him, and he was delighted and proud to hear of her noble conduct.  The couple decided that they would keep the 'divine children' with them - and such was the Sage's taposhakti, that the Holy Trinity stayed in his ashram as three tiny, helpless infants.

       However, alarm bells began to ring for their wives, who quickly descended to the earth to explain the leela to Anasuya.  They  freely   acknowledged  that she was indeed, a true pativrata and begged her to return their consorts to them.  Instantly, sage Atri turned the infants into their original form - and Vishnu, Shiva and Brahma blessed the holy couple and granted them a boon of their choice.

       Anasuya prayed that she should be blessed with a son, who would be the very incarnation of the Holy Trinity - and by this Divine Boon was born Dattatreya.

       When Dattatreya attained manhood, he was gentle, peaceful and amiable.  As he had the grace of the Tri-Murtis, and as he was a great Jnani, all rishis and ascetics worshipped him.

       When the Adinath Sampradaya regards Dattatreya as the Lord of yoga and the first Guru, He is worshipped by millions of Hindus as a benevolent God.

      Dattatreya is usually depicted with three heads, symbolising Brahma, Vishnu and Shiva - as well as past, present and future; and the three states of consciousness,  waking, dreaming and dreamless sleep.  He portrayed sitting in meditation beneath an adumbara (wish-fulfilling) tree.  Infront of him are four dogs representing the Vedas.

      According to the Brahma Purana, Datttreya performed taspasya on the banks of the River Gautami, and was blessed by Shiva to become Brahma Gnani.  Thus, he is worshipped as Adi Siddha. 

       Dattatreya is one of the oldest deities, and mention is made of him in the Mahabharata and Ramayana.  Several different sects and traditions have accepted him as an avatar and he continues to be worshipped widely in Maharastra, Gujarat, Karnataka and Andhra Pradesh.

Srimad Bhagawatam

       In the Srimad Bhagawatam, we have another fascinating reference to Lord Dattatreya, narrated by Sri Krishna to his friend Uddhava.  Dattatreya, speaking to King Yadu, a great ancestor and forefather of Sri Krishna, had revealed that he had learnt invaluable lessons and precepts from each of his twenty-four Gurus - the different aspects of creation.

       It is said that King Yadu was wonderstruck by Dattatreya's spiritual radiance and the perfect contentment and peace in which he seemed to live, and begged him to reveal the secret of his happiness, as well as the name of the Guru who had imparted the same to him.

       To this, the illustrious avatara purusha replied, "The Self alone is my Guru.  Yet, I have learned wisdom from twenty-four other sources.  Therefore, I regard them too, as my Gurus." He then mentioned the names of his twenty-four Gurus, and spoke of the wisdom they had bestowed on him.

Twenty-four great Teachers

Who were these fascinating group of twenty-four great teachers?

      They were:

      Earth, water, air, sky, fire, the sun, the moon, a pigeon, a python, the ocean, a moth, a honeybee, an elephant, a honey-gatherer, a deer, a fish, a dancing girl, an osprey, a child, an arrow-maker, a maiden, a serpent, a spider and a wasp.

What was the nature of the Wisdom that these Gurus imparted to Dattatreya?

1)  EARTH

       The Earth taught him the qualities of patience, forbearance and doing good to others.  From the moment we get up from sleep, we stand upon the earth, we stamp upon it, we tread upon it, we jump and walk upon it.  The earth puts up with it all - it puts up with billions upon billions of people like us and continues to support us.

       The trees that grow upon the earth share this quality with their earth mother.  They provide shelter and fruits to everyone - even to those who throw stones at them.

       The true seeker learns to cultivate  endurance, compassion and selflessness from the earth.

2)  AIR

       The Air taught him detachment.  It carries to so many smells and vapours with it - good and bad - but it remains unaffected by them all.

       The seeker must realise that his Atman too, is like the air - good and bad karmas cannot affect its essential nature.

3)  SKY

       The sky taught him the nature of all-pervading Brahman which is all around us, everywhere - and yet not in contact with any object.

       The seeker must learn that deep within himself is the unlimited, infinite space of pure awareness that is the Self.

4)  WATER

       The Water taught him the lesson of purity.  Water quenches thirst; its quality if sweet, its feel is smooth; water also washes, cleanses and purifies.

       The seeker should aspire to become like the water - cleansing, purifying and thirst-quenching in the service of others.

5)  FIRE

       The Fire taught him about the quality of illumination and effulgence.  Fire burns everything; it gives out light and removes darkness.

       The seeker must be like the fire which destroys all evil, and continues to shed radiance.  His self-knowledge should dispel the darkness of ignorance around him.

6)  SUN

       The Sun taught him the unity of all Being.  Although thee is one Sun in the sky, its reflection is found in various forms in reservoirs, rivers and even in the smallest earthen pots.

       The seeker learns from the sun that the jivatmas are but reflections of the one great Paramatma.  

7)  MOON

       The Moon taught him that Reality is unchanging - while appearances are illusory.  The moon seems to wax and wane in our sight, but it is ever he same.  So too, the Self is perfect and changeless - while man rises or falls according to his actions in life.

8)  PIGEON

       A Pigeon taught him an unforgettable lesson on  worldly  attachments which often become entanglements for the soul.

      The sage saw a family of  pigeons living on a tree.  One day, the father and mother had left their young ones behind and flown out to gather food.  Finding the young ones alone, a hunter spread his net and caught the young birds.  When the  parents  returned and saw their young ones ensnared, they were disconsolate.  In profound grief,  overwhelmed  by her inability to save her children, the mother threw herself into the net.  Seeing her, the father followed her example - and thus the whole family was trapped in misery.  Perhaps, if the parent-birds had applied themselves to the problem, they could  have  found  ways and means to save their little ones.  But, as it happened, all of them perished at the hands of the hunter.

       The seeker must learn that attachment is the root cause of all  worldly  bondage.  Our worldly entanglements only lead to misery.

9)  PYTHON

      The Python taught him that God provides for all creatures, according to their needs.  The python is a gigantic creature which cannot move about nimbly to gather its food; yet God, in His wisdom and mercy, sends food to this creature.

       The aspirant must learn from the python the spirit of surrender and acceptance, in the complete faith that God will deal with us according to our karmic needs.

10) Ocean

       The Ocean taught him the quality of tranquility, of being unmoved by all incidents and  accidents  of life.  Just as the ocean remains in  place  even as hundreds of rivers and waterways pour into it, so the soul must rest within its own bounds, in its own sense of fullness.

       The aspirants must learn profundity and depth from the ocean, that he may remain calm and still and deep, as the tides of change rise and flow all around him.

11)  Moth

       The Moth taught him two valuable lessons; when ma becomes dazzled by earthly enchantments, he will perish by his own desires even as the moth rushes into the flame, to be destroyed. A higher and more profound lesson is that when it seeks light, it enters the light and llows itself, its individuality to be merged with the light.

       from the moth, the seeker must learn to keep away from self-destructive passions and desires wile aspiring to become One with God.

12)  HONEYBEE

       The Honeybee taught him that the nectar of life is gathered from different sources.  Similarly, a sanyasi begs for a little food from each household that he may not become a burden on any one individual.

       The seeker must learn that spiritual qualities can be imbibed from all sorts of experiences.  He must learn to absorb and assimilate his experiences and gather the honey of the spiritual wisdom from all these sources.

13)  ELEPHANT

       The Elephant taught him to be wary of temptation and lust.  Lured by the sight of the female  elephant, the male elephant walks foolishly into the trap laid by men - falling into a pit cleverly covered with grass so as to make it trip and fall.

       The aspirant must learn from this that he must practise self-control and avoid being lured by lust and passion.

14)  HONEY-GATHERER

       The Honey-gatherer is a bird which is a kind of robber among the fauna and flora.  After the industrious bees have worked hard to gather and store the honey in the hives, they relax, hoping to enjoy the fruit of their labour later.  At this time, the honey-gatherer arrives and steals all the honey, leaving very little for the bees.

       The lesson that the seeker must learn is not to hoard and preserve wealth for an unknown, unseen future - for that future may never be ours!  It is better we utilise our wealth for the present benefit of us and others, instead of hoarding  excessive wealth beyond our needs.

15)  DEER

       The Deer is often lured and trapped by hunters using a strange device - they plan upon drums creating a kind of music that enthralls the deer.  It pursues the music, walking into the trap laid by the hunters.

       For the aspirant, this 'enchanting' music repesents the fleeting, alluring sensory pleasures that the world has to offer.  When we are lured by these pleasures, we have no time to spare for the higher, loftier aspects of our life.  Therefore, we must resist the "call" of the senses.

16)  FISH

      The Fish taught Dattatreya a valuable lesson: its eyes ae always open: its swims about freely in the water; and yet, it allows itself to be 'hooked' miserably by, 'swallowing the bait' that is put out to catch it~  The bait is a pathetic worm -  and the fish falls for the sake of this little worm, suffering horrible pain and then a miserable death.

       The aspirant should learn that he should not 'rise to the bait' by yielding to every temptation that is presented, to him. More particularly, he should guard against greed for the wrong kinds of food.

17)  DANCING-GIRL

       A Dancing-girl named Pingala taught the hermit another valuable lesson.  She depended for her livelihood on wealthy 'customers' who would pay her in return for her company.  One day, she waited and waited for her rich clients - and not one of them appeared.  At first she gave in to hopelessness - but out of this grew her sense of dispassion.  She became determined to devote all her efforts and attention to God, rather than to her earthly patrons.  The 'treasure' she would earn by this would be far more valuable than the material wealth her customers brought her.

       The seeker too, must learn that worldly ambition is less worthwhile than higher aspirations.  Instead of directing our desire towards people and treasures which come and go, we should direct it towards God - for in His Love is our salvation.

18)  OSPREY

       An Osprey taught Dattatreya to guard against the sense of greed and covetousness.  This bird found a piece of meat and grabbed it in his beak.  As he flew away with it, he was pursued by vultures and hawks and other birds of prey. Feeling threatened by their pursuit he dropped he piece of meat he was carrying and low and behold, the birds of prey quit following him and swooped down on the meat itself.

       From this the seeker learn that the man who covets  worldly  wealth and  pleasures must face enmity,  hostility  and unforeseen dangers. When he, 'lets go' of these, he attains peace and tranquility.

19)  CHILD

       A Child, an infant, taught him the value of carefree existence and true happiness.  When you scold him or speak harshly to him, the child cries; but he forgets your anger and harshness very soon and smiles at you happily.  He does not labour any grudge or resentment; he holds no ill-will against anyone for long.

       The aspirant must also cultivate this quality of child-like innocence and simplicity, which will enable him to be positive and cheerful at all times, with all people.

20) POOR MAIDEN

       A Poor maiden was husking paddy, when visitors bringing a proposal of marriage for her, came to see her parents.  They were seated in the outer room, while her chores kept her busy in the kitchen.  She realised that the many bangles and bracelets she wore on her arm were jingling and making too much noise; embarrassed, sh removed a few of them - but the noise did not abate.  One by one, she  removed  all of them until there was just one bangle on each writ.  Now, she continued peacefully with her work.

       The many 'bonds' and 'attachments' of this world only add to the stress and clamour of life.  They breed dependence.  Likewise, multiplicity of wants and constant company of crowd hampers us from self-realisation.   Solitude, breaking away from crowds, will help us move towards our goal unhindered.

21)  ARROW-MAKER

       The Arrow-maker was a role-model of focus and concentration.  His mind, his eyes and his hands were all directed towards his chosen task of forging arrows and directing them at their target.  When the King passed by him in a long, royal procession, the arrow-maker did not even notice them; such was his concentration and focus.

       The aspirant too, must learn to practise his sadhana with one-pointed mind, ekagrita.  Our soul should be like the arrow which is direced at the target of Liberation - Moksha.  We must not let our attention be distracted by the shouts and shows of this world.

22)  SERPENT

       A Serpent taught Dattatreya the lesson of non-possession and independence.  A serpent does not make a home for itself; it dwells in holes dug by other animals.  And a serpent lives on its own - not in groups or with other serpents.

       An aspirant must also learn to do without possessions and attachment.

23)  SPIDER

       The Spider spins its web out of its own saliva, and sometimes, he himself gets entangled in it.  We must guard against getting entangled in the web of our own desires.  Also, the spider reminds us that this vast Universe is a web of illusion created by Brahman.  The world is not material, not real; it is made up of the subtance of God.

24)  WASP

       The Wasp, in its life-cycle, passes from the egg, through the larva and pupa to its final form.  It teaches us not to identify with the body - our physical form - and realise that we are the atman, the  immortal  soul, which is ever ready to fly towards God and Liberation~

Conclusion

       These were the twenty-four Gurus of Dattatreya - and he himself acknowledged them as such.

       May we be inspired by his illustrious example.  Let us also have open minds; let us be free from prejudice and intolerance; let us learn from all; let us learn in every way we can!

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Source: Excerpts from teh book on "Short sketches of SAINTS Known & Unknown" written by Dada J.P. Vaswani.
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